Continuing our survey of Gebser's structures of consciousness, we start into that stage of which we do have some evidence. From now on, it should be easier to find support for the claims Gebser makes.
At some unspecified time far back in our past, a change took place. Humanity entered into a second phase of development and gained a new structure of consciousness, the Magical structure. This structure is characterized by five primary characteristics:
- its egolessness,
- its spacelessness and timelessness,
- its pointlike-unitary world,
- its interweaving with nature, and
- its magical reaction to the world. (Feuerstein, 1987, p61)
A rudimentary self-sense was emerging and language is the real product of this change. Words as vehicles of power are typical of this time and structure; incantations as precursors to prayer emerged. Consciousness, in this phase, is characterized by man's intimate association with nature.
This is perhaps the most notable characteristic regarding this structure. Humans, at this time, do not really distinguish themselves apart from nature. Theye are a part of all that surrounds them; in the earliest stages it is hard to conceive that they views themselves apart from their environment. The plants, animals and other elements of his surroundings share the same fate as they do; they experience in a similar manner. Latency is still dominant; little is transparent. Magic we can define in agreement with Gustav Meyrink as doing without knowing (p426), and it is magic man who is engaged in this activity in all aspects of his existence. The hunting and gathering, the quest for survival are all activities that consume most of humanity's waking hours. But in the quiet of the evening around the fire; there is time for reflection of sorts. The activities of the day were codified (in speech) and recounted. Memory was collective, tribal, and all things were shared and experienced by all. The "I" is not a factor; the "we" is dominant.
This is a one-dimensional, pre-perspectival, point-like existence that occurs in a dream- like state. Unlike the dreamlessness of the previous structure, a recognition is developing in humanity that they are something different from that around them. Not fully awake to who they is or what their role in the world is, the individual is beginning to recognize his self as an entity. The forms of expression for this structure can be found in the art and other artifacts that have been recovered from this time. Graven images and idols are what first come to mind. However, ritual should also be considered here, for it is in the specific and directed execution of certain actions and gestures that conveys much about this consciousness structure. Feuerstein feels that this structure persisted till around 40,000 BC and the advent of the Cro-Magnons.
Another feature of this structure that we should bring to mind is its spacelessness and timelessness. The idea that space and time are illusions derives from this stage in our development as human beings. The fact that this is one of the first lessons one learns when embarking upon the esoteric path is further evidence of this idea. To Magic Man, closely linked as he is with others of like mind, space and time need not concern him. In fact, I am not convinced that he would understand them anyway, for there is no need that he do so. Magic, however, is very much alive today, and it comes as no surprise (nor should it be) that there is such a strong interest in magic today. It seems that the fast growing branches of occult study seem to be Wicca (overlayed as it is with feminism) and similar earth magic(k) studies. What is more, it is the most vital and emotional of all structures. We live in very decisive times, potentially catastrophic times. This is a time when emotion rises near the surface of our consciousness and it is here that magic manifests itself. The proliferation of stories and films dealing with Voodoo and similar matters (e.g. The Serpent and the Rainbow) further substantiate our claim. Yet, this is not the only structure that seems to be making a comeback these days.
Old and new mix together in this structure quite easily, be it "spelling" in English, or suduko, or the World Cup, just to name a couple things that immediately spring to mind. As was said before, and will certainly come up again, each and all of the structures of consciousness that Gebser describes are an integral part of who we are. Some of these are more fully in our awareness at times, whereas we most often see the world mental/rationally (which we will come to later). The next time, however, we'll move a step closer and consider the Mythical structure of consciousness
References
Feuerstein, G. (1987) Structures of consciousness: The genius of Jean Gebser - An introduction and critique, Lower Lake/CA, Integral Publishing.
Gebser, J. (1986) The Ever-present Origin, Authorized translation by Noel Barstad with Algis Mikunas, Athens/OH, Ohio University Press [originally published 1949]. (EPO)
Meyrink, G. (n.d.) Der Engel vom westlichen Fenster, Bremen, Schuenemann, p. 426, as quoted in EPO, p60
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