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A Brief History of Everything (20th Anniversary Edition) Paperback – May 2, 2017
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Join one of the greatest contemporary philosophers on a breathtaking tour of time and the Cosmos—from the Big Bang right up to the eve of the twenty-first century. This accessible and entertaining summary of Ken Wilber’s great ideas has been expanding minds now for two decades, providing a unified field theory of the universe. Along the way, Wilber talks on a host of issues related to that universe, from gender roles, to multiculturalism, environmentalism, and even the meaning of the Internet.
This special anniversary edition contains an afterword, a dialogue between the author and Lana Wachowski—the award-winning writer-director of the Matrix film trilogy—in which we’re offered an intimate glimpse into the evolution of Ken’s thinking and where he stands today. A Brief History of Everything may well be the best introduction to the thought of this man who has been called the “Einstein of Consciousness” (John White).
- Print length376 pages
- LanguageEnglish
- PublisherShambhala
- Publication dateMay 2, 2017
- Dimensions5.97 x 1.03 x 8.98 inches
- ISBN-101611804523
- ISBN-13978-1611804522
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"Ken Wilber is a national treasure. No one is working at the integration of Eastern and Western wisdom literature with such depth or breadth of mind and heart as he." —Robert Kegan, Professor of Education, Harvard University Graduate School of Education, and author of In Over Our Heads
"When Ken Wilber’s thought walks through your mind, the door to the next higher level becomes visible. Anyone seeking to update the wisdom traditions of their lineage needs his reality and consciousness maps. The kabbalah of the future will lean on Ken’s work." —Reb Zalman Schachter-Shalomi
"Ken Wilber is today’s greatest philosopher and both critic and friend to authentic religion, a true postmodern Thomas Aquinas." —Father Richard Rohr, Center for Action and Contemplation
"In the ambitiously titled A Brief History of Everything, Wilber continues his search for the primary patterns that manifest in all realms of existence. Like Hegel in the West and Aurobindo in the East, Wilber is a thinker in the grand systematic tradition, an intellectual adventurer concerned with nothing less than the whole course of evolution, life's ultimate trajectory—in a word, everything. . . . Combining spiritual sensitivity with enormous intellectual understanding and a style of elegance and clarity, A Brief History of Everything is a clarion call for seeing the world as a whole, much at odds with the depressing reductionism of trendy Foucault-derivative academic philosophy. "—San Francisco Chronicle
About the Author
Excerpt. © Reprinted by permission. All rights reserved.
A Brief History of Everything
By Ken WilberShambhala Publications, Inc.
Copyright © 2000 Ken WilberAll rights reserved.
ISBN: 978-1-61180-452-2
Contents
Foreword by Tony Schwartz, xi,Preface to the Second Edition, xv,
A Note to the Reader, xix,
Introduction, 1,
Part One: Spirit-in-Action, 13,
1. The Pattern That Connects, 15,
2. The Secret Impulse, 28,
3. All Too Human, 40,
4. The Great Postmodern Revolution, 52,
5. The Four Corners of the Kosmos, 63,
6. The Two Hands of God, 76,
7. Attuned to the Kosmos, 96,
8. The Good, the True, and the Beautiful, 110,
Part Two: The Further Reaches of Spirit-in-Action, 123,
9. The Evolution of Consciousness, 125,
10. On the Way to Global: Part 1, 143,
11. On the Way to Global: Part 2, 164,
12. Realms of the Superconscious: Part 1, 179,
13. Realms of the Superconscious: Part 2, 198,
Part Three: Beyond Flatland, 219,
14. Ascending and Descending, 221,
15. The Collapse of the Kosmos, 236,
16. The Ego and the Eco, 255,
17. The Dominance of the Descenders, 273,
18. An Integral Vision, 286,
Afterword by Lana Wachowski and Ken Wilber, 313,
Appendix: The Twenty Tenets, 335,
CHAPTER 1
The Pattern That Connects
Q: So we'll start the story with the Big Bang itself, and then trace out the course of evolution from matter to life to mind. And then, with the emergence of mind, or human consciousness, we'll look at the five or six major epochs of human evolution itself. And all of this is set in the context of spirituality — of what spirituality means, of the various forms that it has historically taken, and the forms that it might take tomorrow. Sound right?
KW: Yes, it's sort of a brief history of everything. This sounds altogether grandiose, but it's based on what I call "orienting generalizations," which simplifies the whole thing enormously.
Q: An orienting generalization is what, exactly?
KW: If we look at the various fields of human knowledge — from physics to biology to psychology, sociology, theology, and religion — certain broad, general themes emerge, about which there is actually very little disagreement.
For example, in the sphere of moral development, not everybody agrees with the details of Lawrence Kohlberg's moral stages, nor with the details of Carol Gilligan's reworking of Kohlberg's scheme. But there is general and ample agreement that human moral development goes through at least three broad stages.
The human at birth is not yet socialized into any sort of moral system — it is "preconventional." The human then learns a general moral scheme that represents the basic values of the society it is raised in — it becomes "conventional." And with even further growth, the individual may come to reflect on his or her society and thus gain some modest distance from it, gain a capacity to criticize it or reform it — the individual is to some degree "postconventional."
Thus, although the actual details and the precise meanings of that developmental sequence are still hotly debated, everybody pretty much agrees that something like those three broad stages do indeed occur, and occur universally. These are orienting generalizations: they show us, with a great deal of agreement, where the important forests are located, even if we can't agree on how many trees they contain.
My point is that if we take these types of largely-agreed-upon orienting generalizations from the various branches of knowledge — from physics to biology to psychology to theology — and if we string these orienting generalizations together, we will arrive at some astonishing and often profound conclusions, conclusions that, as extraordinary as they might be, nonetheless embody nothing more than our already-agreed-upon knowledge. The beads of knowledge are already accepted: it is only necessary to string them together into a necklace.
Q: And so in these discussions we will build toward some sort of necklace.
KW: Yes, in a sense. In working with broad orienting generalizations, we can suggest a broad orienting map of the place of men and women in relation to Universe, Life, and Spirit. The details of this map we can all fill in as we like, but its broad outlines really have an awful lot of supporting evidence, culled from the orienting generalizations, simple but sturdy, from the various branches of human knowledge.
The Kosmos
Q: We'll follow the course of evolution as it unfolds through the various domains, from matter to life to mind. You call these three major domains matter or cosmos, life or the biosphere, and mind or the noo-sphere. And all of these domains together you call the "Kosmos."
KW: Yes, the Pythagoreans introduced the term "Kosmos," which we usually translate as cosmos. But the original meaning of Kosmos was the patterned nature or process of all domains of existence, from matter to mind to God, and not merely the physical universe, which is usually what both "cosmos" and "universe" mean today.
So I would like to reintroduce this term, Kosmos. And, as you point out, the Kosmos contains the cosmos (or the physiosphere), the bios (or biosphere), psyche or nous (the noosphere), and theos (the theosphere or divine domain).
So, for example, we might haggle about where exactly it is that matter becomes life — or cosmos becomes bios — but as Francisco Varela points out, autopoiesis (or self-replication) occurs only in living systems. It is found nowhere in the cosmos, but only in the bios. It's a major and profound emergent — something astonishingly novel — and I trace several of these types of profound transformations or emergents in the course of evolution in the Kosmos.
Q: So in these discussions we're not interested in just the cosmos, but the Kosmos.
KW: Yes. Many cosmologies have a materialistic bias and prejudice: the physical cosmos is somehow supposed to be the most real dimension, and everything else is explained with ultimate reference to this material plane. But what a brutal approach that is! It smashes the entire Kosmos against the wall of reductionism, and all the domains except the physical slowly bleed to death right in front of your eyes. Is this any way to treat a Kosmos?
No, I think what we want to do is Kosmology, not cosmology.
Twenty Tenets: The Patterns That Connect
Q: We can begin this Kosmology by reviewing the characteristics of evolution in the various realms. You have isolated twenty patterns that seem to be true for evolution wherever it occurs, from matter to life to mind.
KW: Based on the work of numerous researchers, yes.
Q: Let's give a few examples of these twenty tenets to show what's involved. Tenet number i is that reality is composed of whole/parts, or "holons." Reality is composed of holons?
KW: Is that far out? Is this already confusing? No? Well, Arthur Koestler coined the term "holon" to refer to an entity that is itself a whole and simultaneously a part of some other whole. And if you start to look closely at the things and processes that actually exist, it soon becomes obvious that they are not merely wholes, they are also parts of something else. They are whole/parts, they are holons.
For instance, a whole atom is part of a whole molecule, and the whole molecule is part of a whole cell, and the whole cell is part of a whole organism, and so on. Each of these entities is neither a whole nor a part, but a whole/part, a holon.
And the point is, everything is basically a holon of some sort or another. There is a two-thousand-year-old philosophical squabble between atomists and wholists: which is ultimately real, the whole or the part? And the answer is, neither. Or both, if you prefer. There are only whole/ parts in all directions, all the way up, all the way down.
There's an old joke about a King who goes to a Wiseperson and asks how it is that the Earth doesn't fall down. The Wiseperson replies, "The Earth is resting on a lion." "On what, then, is the lion resting?" "The lion is resting on an elephant." "On what is the elephant resting?" "The elephant is resting on a turtle." "On what is the ...?" "You can stop right there, Your Majesty. It's turtles all the way down."
Turtles all the way down, holons all the way down. No matter how far down we go, we find holons resting on holons resting on holons. Even subatomic particles disappear into a virtual cloud of bubbles within bubbles, holons within holons, in an ITL8ITL of probability waves. Holons all the way down.
Q: And all the way up, as you say. We never come to an ultimate Whole.
KW: That's right. There is no whole that isn't also simultaneously a part of some other whole, indefinitely, unendingly. Time goes on, and today's wholes are tomorrow's parts. ...
Even the "Whole" of the Kosmos is simply a part of the next moment's whole, indefinitely. At no point do we have the whole, because there is no whole, there are only whole/parts forever.
So the first tenet says that reality is composed neither of things nor processes, neither wholes nor parts, but whole/parts, or holons — all the way up, all the way down.
Q: So reality is not composed of, say, subatomic particles.
KW: Yikes. I know that approach is common, but it is really a profoundly reductionistic approach, because it is going to privilege the material, physical universe, and then everything else — from life to mind to spirit — has to be derived from subatomic particles, and this will never, never work.
But notice, a subatomic particle is itself a holon. And so is a cell. And so is a symbol, and an image, and a concept. What all of those entities are, before they are anything else, is a holon. So the world is not composed of atoms or symbols or cells or concepts. It is composed of holons.
Since the Kosmos is composed of holons, then if we look at what all holons have in common, then we can begin to see what evolution in all the various domains has in common. Holons in the cosmos, bios, psyche, theos — how they all unfold, the common patterns they all display.
Q: What all holons have in common. That is how you arrive at the twenty tenets.
KW: Yes, that's right.
Agency and Communion
Q: So tenet 1 is that the Kosmos is composed of holons. Tenet 2 is that all holons share certain characteristics.
KW: Yes. Because every holon is a whole/part, it has two "tendencies" or two "drives," we might say — it has to maintain both its wholeness and its partness.
On the one hand, it has to maintain its own wholeness, its own identity, its own autonomy, its own agency. If it fails to maintain and preserve its own agency, or its own identity, then it simply ceases to exist. So one of the characteristics of a holon, in any domain, is its agency, its capacity to maintain its own wholeness in the face of environmental pressures which would otherwise obliterate it. This is true for atoms, cells, organisms, ideas.
But a holon is not only a whole that has to preserve its agency, it is also a part of some other system, some other wholeness. And so, in addition to having to maintain its own autonomy as a whole, it simultaneously has to fit in as a part of something else. Its own existence depends upon its capacity to fit into its environment, and this is true from atoms to molecules to animals to humans.
So every holon has not only its own agency as a whole, it also has to fit with its communions as part of other wholes. If it fails at either — if it fails at agency or communion — it is simply erased. It ceases to be.
Transcendence and Dissolution
Q: And that is part of tenet number 2 — each holon possesses both agency and communion. You call these the "horizontal" capacities of holons. What about the "vertical" capacities of holons, which you call "self-transcendence" and "self-dissolution"?
KW: Yes. If a holon fails to maintain its agency and its communions, then it can break down completely. When it does break down, it decomposes into its subholons: cells decompose into molecules, which break down into atoms, which can be "smashed" infinitely under intense pressure. The fascinating thing about holon decomposition is that holons tend to dissolve in the reverse direction that they were built up. And this decomposition is "self-dissolution," or simply decomposing into subholons, which themselves can decompose into their subholons, and so on.
But look at the reverse process, which is the most extraordinary: the building-up process, the process of new holons emerging. How did inert molecules come together to form living cells in the first place?
The standard neo-Darwinian explanation of chance mutation and natural selection — very few theorists believe this anymore. Evolution clearly operates in part by Darwinian natural selection, but this process simply selects those transformations that have already occurred by mechanisms that absolutely nobody understands.
Q: For example?
KW: Take the standard notion that wings simply evolved from forelegs. It takes perhaps a hundred mutations to produce a functional wing from a leg — a half-wing will not do. A half-wing is no good as a leg and no good as a wing — you can't run and you can't fly. It has no adaptive value whatsoever. In other words, with a half-wing you are dinner. The wing will work only if these hundred mutations happen all at once, in one animal — and also these same mutations must occur simultaneously in another animal of the opposite sex, and then they have to somehow find each other, have dinner, a few drinks, mate, and have offspring with real functional wings.
Talk about mind-boggling. This is infinitely, absolutely, utterly mind-boggling. Random mutations cannot even begin to explain this. The vast majority of mutations are lethal anyway; how are we going to get a hundred nonlethal mutations happening simultaneously? Or even four or five, for that matter? But once this incredible transformation has occurred, then natural selection will indeed select the better wings from the less workable wings — but the wings themselves? Nobody has a clue.
For the moment, everybody has simply agreed to call this "quantum evolution" or "punctuated evolution" or "emergent evolution" — radically novel and emergent and incredibly complex holons come into existence in a huge leap, in a quantum-like fashion — with no evidence whatsoever of intermediate forms. Dozens or hundreds of simultaneous nonlethal mutations have to happen at the same time in order to survive at all — the wing, for example, or the eyeball.
However we decide these extraordinary transformations occur, the fact is undeniable that they do. Thus, many theorists, like Erich Jantsch, simply refer to evolution as "self-realization through self-transcendence." Evolution is a wildly self-transcending process: it has the utterly amazing capacity to go beyond what went before. So evolution is in part a process of transcendence, which incorporates what went before and then adds incredibly novel components. The drive to self-transcendence thus appears to be built into the very fabric of the Kosmos itself.
Four Drives of All Holons
Q: And that is the fourth "drive" of all holons. So we have agency and communion, operating "horizontally" on any level, and then "vertically" we have the move to a higher level altogether, which is self-transcendence, and the move to a lower level, which is self-dissolution.
KW: Yes, that's right. Because all holons are whole/parts, they are subjected to various "pulls" in their own existence. The pull to be a whole, the pull to be a part, the pull up, the pull down: agency, communion, transcendence, dissolution. And tenet 2 simply says that all holons have these four pulls.
So that's an example of how the twenty tenets start. There is nothing magical about the number "twenty." These are just some of the common patterns I have focused on. The rest of the twenty tenets look at what happens when these various forces play themselves out. The self-transcending drive produces life out of matter, and mind out of life. And the twenty tenets simply suggest some of these types of common patterns found in the evolution of holons wherever they appear — matter to life to mind, to maybe even higher stages. Maybe even spiritual stages, yes?
Q: So there is indeed some sort of unity to evolution.
(Continues...)Excerpted from A Brief History of Everything by Ken Wilber. Copyright © 2000 Ken Wilber. Excerpted by permission of Shambhala Publications, Inc..
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
Excerpts are provided by Dial-A-Book Inc. solely for the personal use of visitors to this web site.
Product details
- Publisher : Shambhala; Anniversary edition (May 2, 2017)
- Language : English
- Paperback : 376 pages
- ISBN-10 : 1611804523
- ISBN-13 : 978-1611804522
- Item Weight : 1.25 pounds
- Dimensions : 5.97 x 1.03 x 8.98 inches
- Best Sellers Rank: #76,279 in Books (See Top 100 in Books)
- #86 in Modern Western Philosophy
- #122 in Religious Philosophy (Books)
- #18,173 in Religion & Spirituality (Books)
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About the author
Ken Wilber is one of the most widely read and influential American philosophers of our time. His recent books include "A Brief History of Everything", "The Marriage of Sense and Soul" and "Grace and Grit".
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Explains our current resistance to previously Dominating social hierarchies like the mid Evil churches, which spowns sayings like 'question authority', & don't tell ME what to do or think.
As we slowly get beyound these mythical based dominating theologies & more toward mans new major Human Epoch - the Imformation age', this book helps identify the basic paths to the basic 'Truths' that will lead us all (in our own way) towards human Enlightenment....
But Don't worry, it's not going to happen with any instant hocus pocus...Sorry to those who feel that the only factor that holds us all back currently is Saturns position in the cosmos....:-O scary...
But it's all rather simple, you see...
"Man will get along Inteligently...ONce he's tried EVERY OTHER WAY :-o
Read this book & all of Ken Wilber works, you'll soon understand the common sense ways towards increasing Your consciousness, and at least have an understanding why so many struggle or are simply oblivious to the idea of evolving, transcending ...
Buddhists, Taoist, Unitarians, Gnostic Christians, Spiritualists, Hindus, Sufis, Kabbalahists (more so you guys with the K than the Q) and a whole host of others will greatly appreciate Ken's years of research and practice that have culminated in this work. In short, READ THIS BOOK!
When i was much younger, i read quite a bit in the existential and sociological works area. This refreshed my memory of that exercise. You have to really dig down and spend some time thinking about this stuff to have a chance at grasping it. The question becomes whether it is worth it? Is there a benefit from spending a great deal of time reading this guy's works? I do not have simple answer. I know very little about the man himself. I guess the first question would be whether he himself has risen to some higher level of conciousness as a result of his deep thinking here? I do see some applications of thinking about various social, societal, inter-personal interactions. I just am not sure yet whether i buy into this framework of thought.
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Wilber is a great categoriser and systematiser, and the explanatory power of his conceptual map does indeed prove itself in the illuminating way he analyses various pathologies that have arisen along the way, be it scientific materialism (the denial of the interior dimension), eco-romanticism (the reduction of the spiritual to mere exterior nature), or postmodern relativism and multiculturalism (the denial of growth hierarchies). Outlining the history of both cultural and individual growth, he throws in (among other things) superb summaries of the philosophies of Plotinus and Schelling, all along the way to the Nondual realisation.
To offer anything resembling an adequate critique of Wilber’s system would go entirely beyond this brief review, and I will not do so here. Just a few points: The distinction between interior and exterior, for example, does not in itself answer the deep philosophical question as to why reality is such as to motivate the distinction - it states it but does not explain it. As for the relationship between interior and exterior – between, for example, having a certain emotion and a certain brain state – Wilber says that they are “correlated”, but does not sufficiently explain how this is to be understood. His “integral vision” is meant to integrate at a higher level (“transcend and include”) what modernity differentiated but could not pull together: aesthetics, morals and science. But what that level would look like remains somewhat nebulous: “The general idea is simply that we need to exercise body, mind, soul, and spirit – and do so in self, culture and nature.” (p. 311) To be sure, he has written more on how this is to be done in later works; nevertheless, his vision seems to me to be more a promise so far than a reality.
Despite his relative fame, Ken Wilber has perhaps not been given the credit he deserves: Spiritual seekers tend to regard him as too obsessively focussed on theorising, while hard-headed theoreticians are suspicious of his spiritual outlook. And yet his achievement is precisely that he has pulled spiritual theory and practice together. He has dedicated a lifetime to sifting through, organising and synthesising vast amounts of material, from both East and West, and the result is a conceptual map which in its combination of clarity and comprehensiveness is probably unmatched by any other. Certainly I have benefited a great deal in clarifying my own thinking by reference especially to his various states and stages, to their characterisations and to the principles and pitfalls that govern the transitions between them – things that had been quite muddled in my mind.
Above all, whether he is quite right or not, he has surely made a significant contribution to pointing out the way towards the realisation of much higher potentials than we typically live up to, a challenge for us to get serious and grow up if we are not to destroy our planet and ourselves. I therefore think that anyone who strives for higher things would do well to be familiar, at least in outline, with Wilber’s thought, both as a fruitful theoretical framework and for its very practical implications. This book, a distillation of most of his system, is as good a starting place as any to becoming acquainted with it.