These stage-based developmental theories are sometimes termed “neo-piagetian” because they are extensions of the work done by Piaget on cognitive development in children. Piaget (1950) found that children move through specific stages in how they understand the world around them in the course of their development. The general process of development he described as a process of “decentralization,” a shifting from an egocentric perspective, in which the approach to reality is inseparable from the perspective of the individual, to a more objective perspective.Home
Spirituality in Developmental Perspective
Category: Psycho-Spiritual Development
In recent decades a developmental approach to spirituality has emerged from work in different research areas of adult development. “When investigators of human development have written about 'higher' or more adult stages of development they often indicate that such development is spiritual” (Irwin, 2002, p. 3). Due to these being emergent findings from research that was not aimed at measuring spiritual development, the developmental theories involved do not include recognizably spiritual aspects until the higher stages of development. The theories have yet to adapt their understandings of earlier stages to include this aspect of development that emerges strongly at later stages (Irwin, 2002).
These stage-based developmental theories are sometimes termed “neo-piagetian” because they are extensions of the work done by Piaget on cognitive development in children. Piaget (1950) found that children move through specific stages in how they understand the world around them in the course of their development. The general process of development he described as a process of “decentralization,” a shifting from an egocentric perspective, in which the approach to reality is inseparable from the perspective of the individual, to a more objective perspective.While Piaget's work ended with the transition into a recognizably adult level of cognition, others have continued to research development into adulthood. Looking at a spectrum of this work, Irwin (2000) summarizes:
Whether we examine moral development or psychosocial development or midlife individuation, the descriptions of higher stages involve characteristics that we can agree are spiritual. It is as if development 'naturally' tends toward spiritual development. That is, spirituality is part of normal or optimal development, and not something unusual or even pathological. In fact, because these stages typically occur in the latter years of life, coming after the earlier stages, spirituality may be considered a higher or more evolved aspect of normal development. We may regard developmental psychology as an emerging psychology, revealing something about spirituality from a new perspective (p. 290)
Even though the higher stages of developmental theories are recognizably spiritual, there is no need to follow Wilber (2000) in treating spirituality according to various definitions as either consisting of these levels or as separate from them. Just as we do not think of cognition as consisting of various stages, nor of developing irrespective of stages, but rather as being expressed within or through the framework of a given stage. At this point in developmental theory, we may not have a term that applies to the same element across all of the stages. For example, Irwin (2002) uses the term “awareness” in the earliest stages, and in later stages the term “consciousness.” For the definition of “consciousness” does not apply in the earliest stages of development (p. 6). We must also bear in mind that developmental stages represent not so much growth, as transformation. This is in fact the distinction between development within a stage, and development to a further stage. The passive state of awareness may grow indefinitely and never attain the active properties of consciousness. If consciousness develops from awareness, then that development is a transformation from one type into another.This transformational aspect may apply to spirituality. It may be that what is readily recognizable as spirituality in later stages, is not recognizable or definable as spirituality in earlier stages. However, in the range of stages we will be considering, we will be treating spirituality in much the same way as cognition, as something that is expressed within or through a stage, not dependent on it.
Spiritual and Ego Development
Stages are generally considered in three major categories: preconventional, the stages identified in child development by Piaget; conventional, stages that represent psychosocial development within the range of normal adult function; and postconventional, that describe further development in awareness of the systems involved in the construction of meaning and their innate limitations. Hewlett (2002) includes a further category of transcendent stages. “In this final tier, the separate ego is simply the vehicle through which this deeper reality flows” (p. 34-35).
While there are some differences in the theories of ego development, these can largely be accounted for by differences in the focuses of the theories. For example: Loevinger (1976) and Cook-Greutner (1994, 1999, 2004) worked from measures of meaning-making such as self-understanding; Kegan (1994) focused more on unconscious epistemologies; and Washburn (2003) considered intrapsychic relations and structure as well as relations to body and world. These developmental theories, and the less-encompassing theories of reflective judgment development (King & Kitchner, 1994), moral development (Kohlberg, in King & Kitchner, 1994; & in Irwin, 2002), and faith development (Fowler, 1981), all follow the same structure of “an invariant, hierarchical sequence of distinct views of reality and subject-object integrations which comprise operative, cognitive, and emotional aspects of living” (Cook-Greuter, 1994, p. 121). These stages are not merely progressive, subsequent stages include and increase the perspectives of prior stages.
Growth is not only associated with transitioning to a higher stage. As Cook-Greuter has pointed out, most growth seems to occur within a given stage, “The current ways of viewing reality is refined, enriched, and modified” (p. 120). We can distinguish between growth as change within the framework of a stage, and as transformation in a transition from the current framework to a higher-stage framework.
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References:
Cook-Greuter, S. (1994). Rare forms of self-understanding in mature adults. In M. Miller & S. Cook-Greuter (Eds.), Transcendence and mature thought in adulthood: Further reaches of adult development. Lanham, MD: Rowman & Littlefield.
Cook-Greuter, S. R. (1999) Postautonomous ego development: A study of its nature and measurement. Ed.D. dissertation, Harvard University, United States -- Massachusetts.
Cook-Greuter, S. (2004). Making the case for a developmental perspective. Industrial and Commercial Training, 36(6/7), 275-281.
Fowler, J. (1981). Stages of faith: The psychology of human development and the quest for meaning. New York: Harper Collins.
Hewlett, D. C. (2004). A qualitative study of postautonomous ego development: The bridge between postconventional and transcendent ways of being. Ph.D. dissertation, Fielding Graduate Institute, United States -- California.
Irwin, R. (2000). Meditation and the evolution of consciousness in M. Miller & A. West (Eds.), Spirituality, ethics, and relationships in adulthood: Clinical and theoretical explorations. Madison, CT: Psychosocial Press.
Irwin, R. (2002). Human development and the spiritual life: How consciousness grows toward transformation. New York: Kluwer Academic/Plenum Publishers.
Kegan, R. (1994). In over our heads: The mental demands of modern life. Cambridge: Harvard University Press.
King, P. & Kitchner, K. (1994). Developing reflective judgment: Understanding and promoting intellectual growth and critical thinking in adolescents and adults. San Francisco: Jossey-Bass.
Loevinger, J. (1976). Ego development: Conceptions and theories. San Francisco: Jossey-Bass.
Piaget, J. (1950). The psychology of intelligence. New York: Routledge.
Washburn, M. (2003). Embodied spirituality in a sacred world. Albany: SUNY Press.
Wilber, K. (2000). Integral psychology: Consciousness, spirit, psychology, therapy. Boston: Shambhala.
Types of Commitments in Groups
Category: TGI-Groups
Open
Expected: A conscientious attempt at interacting with others 
in accord with TGI guidelines.
Type I
Required: Commitment to engaging with others in 
accord with TGI guidelines seeking to improve in those areas; using and improving communication skills and developing a Compassionate attitude towards others in the group.
Type II 
Requirements of Type I, and also: Commitments to following Universal Intellectual Standards, and apply Critical Thinking: and to address the issue, position, argument, etc,
Type III
Requirements of Type I & II, and also: Commitments to practicing and improving knowledge and skills of accepted research methods and forms of inquiry. Working towards: Metacognitive skills of Multi- dimensional Developmental Thinking/Analysis.
Details of Purpose and Goals of TGI-Groups
Category: TGI-Groups
These TGI stakeholder meetings will be open to all participants.
Fellowship groups engage on a much deeper level than a social meeting. As such they will generally be closed to newcomers. Becoming a fellowship group requires addressing individual concerns and agreeing on standards to create a safe environment. The next stage is each participant sharing their own story. An experienced group leader is strongly suggested.
These groups can focus on one or more forms of relevant (non-mystery) spiritual exercises. Such exercises may originate in the West or East, serving as something of a virtual oratory or sangha. Each group will require the participation of someone who is familiar enough with the given practice(s) to instruct and lead; at least in the early stages.
Formal or informal courses of study following a course outline with one or more
Each group must have a learning or researching goal, that can be broken down into smaller steps, in order to engage in a limited and focused course of study that doesn’t loose its way. Cooperative learning can follow different models of distributing responsibility, with mentors helping others build confidence and skills in areas of moderating, leading, and presenting.
1. A Writer & Researcher Circle to engage in a collegial community working in related areas.
2. A group researching the same topic as a group, with optional research reports.
Working groups cooperatively engage in an area of research with the expectation of making reports of the research findings, usually multiple reports from subgroups or individuals.Details of Purpose and Goals of TGI-Groups
Standards for Individual Participation
Category: TGI Information
“Be Excellent to Each Other.”
Individual behavior is the sole criteria that can result in an individual being barred from participation for a length of time. The conditions for initial and continued participation consist of providing the basic environment required to reach towards our goals.
Barring from Participation:
If necessary, an individual may need to be barred to protect the required environment and to give individual time to make adjustments/changes. If these are pursued and result in significant improvement, the barred individual can apply to be reinstated early. Conversely, should it be necessary for an individual to be barred for the same pattern of behavior, it will be for a longer term. If this occurs after an appeal has been granted, further appeals are unlikely to be granted.
We don't expect participants to have mastered these standards over-night, rather a commitment to engaging with others in the following ways and learning habits and skills to be able to live up to that commitment. Initial slip ups are expected, occasional slip ups will happen. Perfection is not an option.
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Civility: treat each other with respect. (more below.)
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Collegiality: treat each other as colleagues. (more below.)
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Authenticity: authentic self-representation and expression. (more below.)
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Cooperative Engagement: following accepted standards of scholarly engagement such as following Critical Thinking criteria, and Universal Intellectual Standards in general, and utilizing accepted (or developing) methods and forms of inquiry. In a cooperative helpful environment. (more below.)
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Do Not Seek to Harm: No matter the nature of difference or disagreement, actively attacking another to cause them harm whether through direct confrontation or through indirect undermining of their relationships with others, is not acceptable.
This is part of the bare minimum for participation at any level, and will usually result in being barred from participation for a significant period.
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Strive to express by example the central value of emancipation/liberation.
Civility & Collegiality:
- Etiquette: act with awareness of the needs of others. (Basic elementary school etiquette of equality. Raise you hand, wait your turn, queue up, etc.)
- Collegiality: Treating others as colleagues, which includes respectful and friendly treatment. While real collegiality (becoming colleagues) takes time to develop, one sign of it will be to address each other by first names, except in formal introductions.
- Individuality: Treat each person as the unique individual and spark of divinity that they are. Only individuals join and participate in TGI, not organizations or traditions. Group identification is a serious source of bias, and identifying someone with a group in effect is an attempt to bind them, as is proselytizing. This includes theoretical groups from stereotyping and sweeping generalizations..
At TGI we criticize the position or argument not the person.
Authenticity:
Speak from the heart, for you are the perfect day and within you dwells the light that does not fail. - The Gospel of Truth
- Strive to act in accord with the authentic core inner self, not the whims of ego identification.
This can be confusing in a “be yourself” culture where “yourself” merely refers to your current ego-identity or state.
In view of the many difficult identity and emotional issues involved in late-teen and early adulthood, and other considerations, minors will not be able to participate. The minimum age for participation may be raised based on experience and/or research.
- Actual names (legal or variants/diminutives) will be used by long-term group participants. The exception are open public events to which the public has been invited. Even at such events, please use your real first name, dropping any titles.
Some proof of identity will be required in many cases, Proof of identity doesn't involve anything more than associating your face with a photo ID, such as appearing on web cam holding a picture ID with your name on it (all other info can be covered).
This is done to foster an environment more conducive to collegial interaction, and also to remove a common internet means of acting in-authentically and inappropriately.
Permission to use an alternate name will be given for serious reasons such as personal safety or employment. You will still need to provide proof of actual identity that will remain confidential.
Cooperative Engagement
People quarrel because they cannot argue. - GK Chesterton
To assess the natural quality of even the cleverest heads ... one should take note of how they interpret and reproduce the opinions of their opponents: for how this is done betrays the natural measure of every intellect. – The perfect sage without knowing it elevates his opponent into the ideal and purifies his contradictory opinion of every blemish and extraneous element: only when his opponent has by this means become a god with shining weapons does the sage oppose him. (FN, DB:V.431)
Never keep back or bury in silence that which can be thought against your thoughts! Give it praise! It is among the foremost requirements of honesty of thought. Every day you must conduct your campaign also against yourself. ...your concern is truth... (FN, DB:IV.370)
Where does the ego cease? – Most people take a thing that they know under their protection, as if knowledge of it sufficed to make it their property. The ego's desire for appropriation is boundless... (FN, DB:IV.285)
Egos can get over-invested and become overly defensive very easily, identify with a position or idea and be drawn into an ego-driven all-out fight. Aspects of internet communication can significantly exacerbate this problem.
Gnostics view the human ego as a psychological analogy/interpretation of the demiurge. So entering an ego-driven fight results in being at the mercy of, in bondage to, your own personal demiurge.
Both caution and assistance from others who can recognize the beginning of such a situation are invaluable.
We move towards liberation by not being trapped in, or blind to our many inherent biases and ego-identifications. Researchers in all fields need to carefully reduce and/or account for them in their particular line of inquiry.
All of this occurs with a community. Colleagues are repeatedly consulted throughout the research process. To seriously engage in research whether for personal or wider use – we must become a community of colleagues.
TGI & Organizations
Category: Director's Blog
I've always found it rather confounding that in a religious tradition predicated upon each individual achieving their own Gnosis, that doesn't care what you believe, will administer communion to anyone, that the first topic is always about groups/orgs which are merely tools we use with fellow travelers on that journey.
TGI is secular in its operations, with no requirements for participation other than behavior, and in which anyone who participates is a stakeholder. Interested individuals of any stripe are welcome, not just self-identified gnostics. This is my own crazy dream inspired by what would have been (and will be) helpful to me on my own path.
In TGI the type of material and way of engaging with it is simply one that doesn't rely on the "appeal to authority" fallacy. I don't think our values as individuals seeking gnosis on a gnostic path can support much authority-based claims, especially beyond a basic understanding. And, I think that we need to be honest with ourselves and others about our sources of knowledge and about different interpretations of those sources. All of which fits under the standard academic model. So, one can study dogma via TGI, but one cannot use it as a vehicle to uncritically teach dogma.
What I would like to see come of TGI are some skilled researchers and many skilled critics of research reports and arguments. Individuals who are living examined lives. It would be very sad if Gnostic Studies continues to fade away and practitioners do nothing to enliven it with insights from practice. And, if nothing else, to be able to discuss Gnosticism in a non-hostile environment is something I enjoy immensely, and would choose to do over most things.
Isn't taking this approach going to reduce the tradition to academic and not personal experience? No, studying aspects of the tradition, such as texts, helps us to discover the richness of symbolism, play of ideas, of multiple meanings, etc. These studies bring us closer to the authors of the text and so to the authors' experiences.
Back to Orgs, it is a measurable (quantitative) bias that a member of group A will see his/her group as being more diverse than group B, even while knowing diverse members of group B. So, I will see in my org all of its diversity and openness, while everyone not ego-identified will see it as being less diverse than their org. And, the nature of the group/org can be trivial. There are many many biases that we need to become aware of in order to seek to become free from them. This is a path of liberation where self-gnosis is redemptive-gnosis.
Blessings on your journey,
Troy
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