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Synergic inquiry andevolution of consciousnessYongming Tang aa Callifornia Institute of Integral Studies (CIIS) ,765 Ashbury, St San Francisco, Ca, 94117Published online: 04 Jun 2010.

To cite this article: Yongming Tang (1998) Synergic inquiry and evolution ofconsciousness, World Futures: The Journal of New Paradigm Research, 52:3-4,347-365

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Synergic Inquiry and Evolution ofConsciousness

YONGMING TANG

Callifornia Institute of Integral Studies (CIiS),765 Ashbury, St San Francisco, Ca 94117

(Received May 8, 1995; accepted May 17, 1996)

Challenged by overwhelming social and ecological problems and crises, anew alternative that re-explains the world is called for to transform humanconsciousness. The author argues that an alternative should meet thefollowing criteria: (1) corresponding to the total reality, (2) contributingevolution of consciousness, and (3) coming with an adequate actionmethodology. Based on an understanding of the coherent patterns—theprocesses of differentiation and integration—through which the universeevolves, the Synergy Principle of the universe is established. Dimensionalityof consciousness—the visible, logical, and mythical—is also presented.Further, the Synergic Inquiry methodology designed to guide humanaction work for consciousness transformation at various levels of humansystems is developed. Finally a few levels of synergy are also discussed.

KEYWORDS: synergy, change, transformation, consciousness, methodol-ogy, collaboration, integration

SYNERGIC INQUIRY AND EVOLUTION OFCONSCIOUSNESS

The present situation is distressing. We have crises in just aboutevery aspect of our lives: an environmental crisis, an educationalcrisis, a crisis in of confidence in government, and crisis in family(Johnston, 1991). Recently, 1680 senior scientists (including 104Nobel laureates) of 70 countries around the globe warn that human-ity is on a course of self destruction, possibly within decades, and agreat change is required (Union of Concerned Scientists, 1995). Theecosystem is experiencing entropy: Our living system seems to takethe road to deterioration and inexorable death (Harman, 1994).

World Futures, 1998, Vol. 52, pp. 347-365 © 1998 OPA (Overseas Publishers Association) N.V.Reprints available directly from the publisher Published by license underPhotocopying permitted by license only the Gordon and Breach Publishers imprint.

Printed in India.

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348 YONGMING TANG

Our times calls for a new, refreshing approach to these crises, onethat re-explains the world (Thompson, 1991) and plays the role ofbifurcation to bring another societal transformation (Abraham,1994; Harman, 1994). Should this approach be new and refreshing,and have the power to re-explain the world, it has to be different.Currently most alternatives seem to generate more problems thanimprove human conditioning, thus contributing to the worseninghuman predicament.

My bias is the some criteria ought to be established to evaluate anapproach. First, the value of an approach depends on whether itcorresponds to the total reality. The universe has wisdoms in theform of orders or principles to teach us. A sound approach oughtto embody or reflect wisdoms of the universe. Vachon (1995) arguesforcefully:

We believe that the value of a statement does not come primarilyfrom the number of individuals who subscribe to it, nor from itsofficial governmental or professional charter, but from its foundationin the reality of life itself. In other words, we believe that our mandateto live and speak does not come primarily nor ultimately from anygovernment, nation-state, religion or culture, nor from Man alone,God alone, or Nature alone, but from the whole reality. It is to thecircle of the whole reality that we are ultimately accountable to, andnot only to any government, expert, culture, religion, man or god(p. 127)

Second, the value of an approach is judged by whether it contri-butes to the evolution of consciousness, the inherent purpose of thewhole reality. My working hypothesis is that the universe suffersfrom pathology which manifests itself in the form of problems andcrises that we experience today. To effectively solve our problems,we have to eliminate underlying pathology by transforming ourconsciousness. This presupposes that evolution of consciousnessand transforming the essential structure of human are two sides ofthe same coin. Chaudhuri (1977, p. 95) puts it:

In the ultimate analysis it is the human factor which counts most. Nomatter to what extent the economic and political structure of a societybe drastically overhauled, until and unless there is a real transform-ation of inner consciousness—a genuine change of heart, as Gandhi

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would say, exploitation of others and the environment and injusticecan hardly be eliminated from society.

Finally, the value of an approach depends on whether it isequipped with an adequate methodology for human action. Theadequacy of a methodology has to satisfy the proceeding conditions,namely (1) corresponding to the total reality and (2) working toeliminate pathology. Further, this methodology ought to be heuris-tic in that it can be applied to all levels of human systems, such asindividuals, relationships, groups, organizations, communities, andcultures. Since this is not a place to examine other methodologies,let me suffice to say that among the overwhelming number ofmethodologies few match these conditions.

At California Institute of Integral Studies, for several years wehave been experimenting with such an approach we call SynergicInquiry. Synergy projects devoted to transforming consciousness atvarious human system levels—such as individuals, groups, organi-zations, communities, societies/cultures—have been experimentedin the United States of America, the People's Republic of China,Mexico, and India. It is an approach which I believe connects withan understanding of the total reality, aims at transforming humanconsciousness, and comes with a methodology for human action.

THE SYNERGY PRINCIPLE OF THE UNIVERSE

Our strategy is to seek "the pattern that connects all the livingcreatures" (Bateson, 1979, p. 8). "The pattern which connects is ametapattern. It is a pattern of patterns. It is the metapattern whichdefines the vast generalization that, indeed, it is patterns whichconnect" (Bateson, 1979, p. 12). Evidences have shown that thesepatterns or regularities do exist, and it is important to identifythem. According to Laszlo (1987, p. 5),

To search out and systematically state these regularities is to engagein the creation of "grand synthesis" that unite physical, biological,and social evolution into a consistent framework with its own laws andlogic.

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Synergic Inquiry is developed out of an understanding of such "aconsistent framework with its own laws and logic" in the total reality.It is based on the following premises. First, the total reality is elusiveand thus beyond our comprehension. It cannot be fully describedby what we know. The I-Ching, one of the most ancient philosophi-cal texts, used the notion of Tao (or Way) to describe the elusivenature of reality. According to Wu (1985, p . 29),

Tao as a metaphysical concept stands for ultimate reality of theuniverse. Unlike the Pre-Socratic concepts like water, air, or fire, Taodoes not imply any notion of material substance. Unlike the Platonicforms, Tao is not entirely abstract. Because of its immaterial nature,it cannot be properly qualified or predicted by words which usuallycharacterize material or corporate objects. Ordinary language per-forms its function adequately in describing ordinary matters of lifeand our daily perceptual world. But it becomes very restricted andlimited when it is applied to the characterization of Tao.

This is why Lao Tzu made the famous saying in the verybeginning of Tao Te Ching: "The Tao that can be spoken of is notthe absolute Tao" (Wu, 1985).

Second, the total reality is infinite. Tao Te Ching says:

Tao, being a hollow vessel,Is never exhaustible in use.Fathomless,Perhaps the fountain head of all existences.

Further, from the I-ching perspective, "the universe is an organicwhole, a process of never-ceasing growth. All the existences withinthis growing context are organically interrelated and form a com-prehensive continuum advancing into novelty" (Wu, 1985, p . 60).

Due to the elusive and infinite nature of reality, all descriptionsof reality are at best maps rather than the territory. They areinevitably partial. Chaudhuri (1977, p. 87) explains:

Since a map is not a territory but a sketchy guidechart indicating pos-sible lines of movement and action in the real world, no ideologicalscheme, whether theological or metaphysical, or scientific or politicalcan be said to exhaust the multidimensional fullness of the universe.It should be clearly recognized that the universe, essentially different

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from all conceptual maps, necessarily transcends all philosophical,religious, scientific and political ideologies. The universe is theground and the comprehensive unity of all thought systems withoutitself being a determinate system.

This dictates an attitude of humility. All of our perspectives areessentially unfinished and incomplete. It seems that the reality isalways ready to confront our absolutistic notions. It is in thisexchange between human beings and the reality, our consciousnessis opened up and expanded. Vachon (1995, p. 16) describes thisprocess beautifully:

It is as if reality were refusing to let itself be reduced to any oneprinciple, vision, experience, thought, concept, myth or symbol.Instead, it is inviting us to an awakening, to going beyond, to lettingourselves be moved, inspired, transformed—respectively—by an ever-new and more open myth that is trying to surface. Let us say thatreality is calling us, each and all, to a deep mutation that we are stillgroping to see and to express, but which we are in the process ofliving, of discovering and co-creating gradually, together, every day.It is about an ever-open vision, synthesis and horizon.

The irony is that throughout human history, many have attem-pted to use their maps as the territory. In fact, this is exactly wherethe problem lies. For example, the materialistic, scientific approachhas attempted to use the story of the physical universe as the totalityof reality, alienating the psychic-spiritual dimensions of reality. Thisas we know has paralyzed our nature and societies.

Third, although reality cannot be fully understood, human beingshave the capacity to understand orders or principles—i.e., the cohe-rent patterns—through which the total reality evolves. In the I-ching philosophy, "All existences in the universe follow a definiteorder" (Wu, 1985, p. 50). In other words, although reality is vagueand elusive, we can know orders or principles in the form ofcoherent patterns manifested by the total reality.

I assume that the processes of differentiation and integration arecoherent patterns through which the reality manifests itself. Theuniverse evolves through continuous processes of differentiationand integration. As implied in the Tao Te ching, the Tao manifestsitself by differentiating and integrating. Lao Tzu says:

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The Way brings forth one.One brings forth two.Two brings forth three.Three brings forth all things (Wu, 1989, p. 155).

In the I-ching philosophy, Yin and Yang—the two cosmic for-ces—are used to describe the processes of differentiation andintegration. All things are brought forth by the differentiation andintegration of Yin and Yang, and such a process continues organi-cally and indefinitely. "The continuous interaction between Yin andYang is the process of Tao." This notion also exists in Indianphilosophy. Chaudhuri (1977, p. 93) says:

According to Indian philosophy, the Supreme Being, the One with-out a second, become many by producing dualities. Herein lies themost hidden secret of all creation and evolution—self-multiplicationthrough polarization of energy. The nondual Being polarizes itselfinto the fundamental dualities of spirit and nature, mind and matter,God and world, light and darkness, heaven and earth, logs and eros.

The same patterns—differentiation and integration—are discover-ed by a great metaphysician in the West, Georg W. F. Hegel. In hisencompassing dialectic system, Hegel believes existence embodiesmultiple dimensions which can be integrated into a unitary whole.All human thoughts about reality are incomplete and contradictingto each other. However, through a dialectical process, all humanthoughts can complete themselves, resulting in higher state ofconsciousness. Tarnas (1991, p. 379) explains Hegel's dialecticprocess succinctly:

At the foundation of Hegel's thought was his understsanding ofdialectic, according to which all things unfold in a continuing evol-utionary process whereby every state of being inevitably brings forthits opposite. The interaction between these opposites then generatesa third stage in which the opposites are integrated—they are at onceovercome and fulfilled—in a richer and higher synthesis, which inturn becomes the basis for another dialectical process of oppositionand synthesis.

Hegel's dialectic philosophy has shaped the direction of Westernphilosphy (Tarnas, 1991), just as the I-ching philosophy in the East

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has influenced human thought in the East. Dialectic is furtherexpanded Archie J. Bahm (1970) into analytic and organic dialec-tics. Later, Chaudhuri (1977) further expanded dialectics to an evenmore encompassing one which he calls Integral Dialectics.

Also in the West, the scientific approach to understanding realityconverges with the metaphysical philosophy. The processes of dif-ferentiation and integration as coherent patterns are also identifiedin matter, life, and mind. Wilber (1995, p. 69) explains:

These two processes are very obvious in the physiosphere (atom in-tegrating differentiated particles, molecules integrating differenti-ated atoms, etc.) and in the biosphere (e.g., the progressive differen-tiation of the zygote and the progressive integration of the resultantparts into tissues, organ systems, organism), but they are also ram-pant in the sciences of the noosphere. Even psychoanalysis is on theboard. Gertrude Blanck and Rubin Blanck, for example, pioneers inpsychoanalytic developmental psychology, have persuasively arguedthat the aggressive drive is the drive to differentiation, and Eros isthe drive to integration, and disruption of either one results inserious pathology.

More importantly, along with these coherent processes, the uni-verse evolves with synergy. In other words, synergy occurs, when theprocesses of differentiation and integration proceed with harmony.In more details, synergy is both process and outcome. As a process,synergy refers to the very processes of differentiation and integra-tion through which the universe evolves. Thus, synergy is the processof evolution of consciousness, and that is why I call it the synergyprinciple of the universe. As an outcome, synergy refers to the factthat something new, novel, and complete comes out of the processesof differentiation and integration. It is the combined effects whichgo beyond what the parts can do alone. Synergy is indeed a ubi-quitous phenomenon. Peter Corning (1995a, 1995b) has identifieddozens of synergic phenomena in literally all scientific disciplines,and argues that synergy is a unifying concept of all sciences.

Fourth, pathology occurs, when the Synergy Principle of the uni-verse is obstructed. Pathology results from either (1) differentiationwithout adequate integration, or (2) integration without adequatedifferentiation. Differentiation without adequate integration is aseparation fallacy; and integration without adequate differentiation is

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a unity fallacy (Johnston, 1991). In other words, the processes ofdifferentiation and integration need to be balanced. The two cosmicforces—Yin and Yang—differentiate from each other with compas-sion or love. According to Wu, "interacting process between Yangand Yin is not to be interpreted as a form of opposition or mutualconflict, nor is it an act of force or violence. It is in accordance withthe principle of love" (Wu, 1985, p. 58). In addition, pathologymanifests itself in terms of problems or crises. In the contemporaryworld, it seems that the processes of differentiation and integrationare seriously circumscribed. And problems amount to such anextent that human ultimate survival is in question.

Fifth, when pathology exists, corrective action is needed to elimin-ate those problems and crises that are life threatening. Correctiveaction here refers to the kind of action that will rectify the processesof differentiation and integration, producing synergy. In otherwords, corrective action work with underlying causes—the interrup-ted synergic process of the universe—rather than symptoms (i.e.,problems and crises). The Chinese medicine system is based on thisprinciple. When a person is sick, it is diagnosed as a Yin-Yangimbalance, and the cure is to retain the balance of Yin and Yang,rather than to go after symptoms. Further, through corrective action,humans take on a journey of discovery or/and rediscovery in whichthey are confronted by differences and their consciousness is ex-panded. When the synergic process is retained, consciousness willcontinue the journey of evolution, and our human conditioning willimprove. Furthermore, as we expand our own consciousness, wewill understand more about the essence of the universe.

CONSCIOUSNESS AND ITS DIMENSIONALITY

Consciousness here refers to the essential structure of being.Human consciousness then refers to the essential structure ofhuman. The essential structure of human is the flipside of theessential structure of the universe. Chaudhuri (1977, p. 85) argues:

The more we understand the essential structure of the universe as awhole, the more we gain insight into the essential structure of man.The obverse must be also true. The more we understand the essential

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structure of man, the more we gain insight into the unfathomablemystery of Being.

Thus, essentially the evolution of consciousness for humans is toexpand the essential structure of human, i.e., human consciousness.Like the nature of reality, human consciousness is also elusive, mys-terious, and infinite whole. It can neither be fully described, due toits dynamic nature of dimensionality and transcendence. However,it is useful to understand its dimensions. An integrated accountof human consciousness must embrace all dimensions of humanexperience which reveal the essential structure of Being.

Based on this reasoning, I assume that human consciousness hasthree dimensions of experience—the visible, the logical and the mythi-cal—a scheme adapted from Robert Vachon's (1995) construction ofculture. The visible refers to the behavioral/physical manifesta-tions—such as customs, languages, technology, organization and soforth. This is usually what we can see, feel, and taste. The logicalrefers to logical-epistemic frameworks or worldviews. The mythicalrefers to the mythico-symbolic dimension which encompasses myth,faith, spirituality, and so forth. Correspondingly, humans possessthree different modes of knowing that reflect the three dimensionsof consciousness: (1) "the eye of flesh" discloses the visible world;(2) "the eye of mind" discloses the logical world; and (3) "the eye ofcontemplation" discloses the mythical world (Wilber, 1990, p. 9).

From the visible, to the logical, and to the mythical, it goesdeeper. In other words, the higher level is the manifestation of thelower level. In fact, Vachon treats the visible, logical, and mythicalcorrespondingly as the leaves, trunk, and root of a tree. In oursynergy projects, these three dimensions of consciousness are ac-tively explored for the purpose of transforming consciousness. Forexample, in two synergy projects in China, we have found that theChinese behavior is hierarchical. They explain that hierarchy is theonly way to maintain stability, harmony, and efficiency. At themythical level, they believe that the universe is created hierachical.Conversely, the American team behavior is democratic. They be-lieve that democratic process empowers people, enhances creativity,and improves efficiency and effectiveness. At the mythical level,they take that humans are created equal.

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THE SYNERGIC INQUIRY METHODOLOGY

Based on understanding of the synergic principle of the universe,Synergic Inquiry is a process-oriented action methodology thattransforms consciousness at various human system levels such asindividuals, relationships, groups, organizations, communities, andsocieties. It uses the essence of synergy—processes of differentiationand integration which leads to novelty and transcendence—to workwith human systems. Synergy is a process whereby social interactionand relationship takes place on the basis of inclusiveness, a processthat encourages the expansion of context such that the essences ofall find meaningful expressions. In its process of inclusiveness andconsciousness expansion, synergy is a spiritual action process thatleads to acceleration of evolution of consciousness.

In order to effectively introduce the methodology, I will use ahypothetical example to walk the readers through the processes.Suppose that we are asked to help design a culturally synergicorganizational model for a joint venture between a Chinese firmand an American firm. Two teams of management personnel—Chinese and American—are organized to go through a synergyprocess. Then, we will use the Synergic Inquiry methodology whichconsists of process of differentiation and process of integration toguide the synergy process (see Figure 1).

Process of Differentiation

Process of differentiation refers to the necessary process in whichtwo or more different consciousness are created. The methodologyin part adapts from the ancient wisdom of Sun Tzu, who in theArt of War says: "Knowing-self and knowing-other, success." Twophases—Self-Knowing and Other-Knowing—are included in theprocess of differentiation.

Phase I. Self-Knowing

Transformation of consciousness is essentially about expandingour inner thought, myth, and faith. As elucidated earlier, what

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2. Other-Knowing

I. Process of Differentiation

II. Process of Integration

Figure 1 The Synergic Inquiry Model.

matters most is not what is out there; instead it is how we constructinside. At this phase we will work with both the Chinese team andAmerican team to do their Self-Knowing. Both teams are asked todescribe what an ideal organizational system is, how it is manifested,and why is it so. This what, how, and why structure is intended to getat the three dimensions of consciousness, namely the visible, thelogical, and the mythical. So, each team develops a statement regard-ing an ideal organizational system.

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Phase II. Other-Knowing

In this phase we attempt to embody a consciousness that is oftendifferent than our own. The notion of embodiment is of criticalimportance here. We need to learn to embody rather than to under-stand. The Zen notion of enlightenment is useful here. The criticalessence of Zen is to be, rather than to know. When I was asking myZen teacher about understanding the tree of consciousness, he calmlysaid: Be the tree! Thus, Other-Knowing is about in the state ofother consciousness. This is very different from our rational knowingof the other consciousness. What pervades in the West is that wetend to rationalize different cultures and consciousness, becauserational knowing is actually a dominant myth in the Western scientificconsciousness (Vachon, 1995). Although rational knowing can behelpful from one point of view, it actually impedes the effort ofembodying the other consciousness. To just know and understandlogically is to reduce our comprehension of a different consciousness.

In the Other-Knowing phase, the Chinese and American teamsshare with each other their Self-Knowing. They are asked to take onthe other party's consciousness, until they are able to show they haveembodied it. This usually involves some intense activities such asobserving, interviewing, and role-playing between them, in order tocomprehend the other consciousness.

There is another important point here. As we are in the otherconsciousness, there exists a new, exciting possibility. In Self-Know-ing, we are limited to self-reflectivity: We attempt to examine ourown consciousness without any external mirror. After Other-Know-ing, however, we have created the opportunity to be on anothermental reflective domain where we can take another look at the self-consciousness (Vachon, 1995). In other words, now we have thepossibility to stand out of the self-consciousness and take anotherlook at it. This leads to a deeper understanding of it. In the project,after Other-Knowing, both teams are asked to reflect about theirself-consciousness. What usually happens is that they will get deeperinto their own consciousness. By doing that, they may have somefurther questions about the other-consciousness, and the parallelprocess can continue. Thus, it is true that "to know one culture, wehave to know two."

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Process of Integration

Process of integration refers to the necessary process whereby diff-erentiated consciousness begin to work together to produce a morecomprehensive and complete whole. After the process of diff-erentiation, polarities are created. The purpose of integration is toachieve synergy between them. This process of integration also em-bodies two phases, i.e., Polarity-Holding and Polarity-Transcending.

Phase III. Polarity-Holding

In this phase, we hold the two consciousness as equals. This is apoint of capital importance. What is consciously and unconsciouslyhappening around the globe now is the inability to hold differentconsciousness as equals. Hierarchy, dominance, and subjugationprevail. Consequently, the possibility of expanding consciousness islimited or reduced, and conflicts between different consciousnessarise.

Usually, these consciousness are different from each other, andtension between them often occurs. It is important for us to holdthis creative tension, until we feel comfortable about both conscious-ness. In the project, the two teams are asked to take on each other'sconsciousness through a mutual consulting process. The purposeis to enable each group to detach themselves from their ownconsciousness so that the two consciousness can be held as equals.Various exercises such as role plays can be utilized to facilitate thisprocess. They are asked to switch different consciousness back andforth until we feel comfortable about treating them as equally validand legitimate.

Phase IV. Polarity-Transcending

This is the phase whereby transcendence of different conscious-ness occurs. In this phase, building on the embodiment of two dis-tinctively different consciousness, the emphasis is on transcendingtwo consciousness in such a way that the both-and mentality replaces

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the either-or mentality. This is as if we mentally stand out of thesituation, and see the interconnection of the two consciousness. Theoutcome is an expanded consciousness which is more inclusive andcomplete (see Figure 1).

In the project, the two teams are asked to work together to createa culturally synergic organizational system. The key is to synergizetheir consciousness to such an extent that a new system is devel-oped. They are challenged to look for new and novel solutions thatgo beyond their own cultural consciousness. What usually happensis the tremendous creativity and excitement that is involved inredesigning the organizational system.

Although solving a problem or improving a situation or system isnecessary, what is more important is the embodiment of synergyprocess in the consciousness. Problem-solving at the Polarity-Transcending stage is only the fish, i.e., an outcome of the synergyprocess. The synergy process, however, is the fishing method. In thesynergy project, we intentionally cultivate the capacity for bothChinese and Americans to continue the synergy process in theirfuture work, instead of relying upon external facilitators.

In the synergy process there exist several types of transform-ation of consciousness which deserve an elaboration. At the Self-Knowing phase, the process of surfacing self-consciousness istransformative and liberating. This enables oneself to be aware ofhis or her consciousness, and how it impacts on behavior. Todistinguish this transformation from other types of transform-ation, let's call it self-transformation. The phase of Other-Knowingattempts to cultivate another consciousness which is often differentfrom the self-consciousness. This inevitably leads to a transform-ation of consciousness. However, this transformation is differentfrom the self-transformation, and let's call it other-transformation. Inthe process of integration, the two consciousness are held as equalsand then transcended. The outcome is an expanded consciousnesswhich includes the two distinctive consciousness. This transform-ation of consciousness is different from the previous two in type.It goes beyond the two consciousness, and let's call it synergic-transformation.

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LEVELS OF SYNERGY

At least several levels of synergy exist, and an attempt to elucidatethem may bear fruit. This will help clarify the meanings of synergyfurther.

Synergy 0

This refers to a phenomenon whereby synergy does not occur, andthis is why I call it Synergy 0. Two major possibilities exist. One isdifferentiation is the rule whereby individuals have strong boundariesand conflicts are the norms. This seems prevalent in the West whereindividualism is strong, and integration is lacking. The other is thatindividuals develop a group consciousness to such an extent thattheir individualities are lost. This is an approach that an unity isachieved at the expense of individuality. This is predominant in theEastern Confucian tradition such as Japan, China, and Singapore.

Synergy I

Synergy I refers to a phenomenon in which two individuals workwith each other in such a way that it does not limit nor enhance eachother. Boundaries are created to prevent conflicts. For example, twoculturally different individuals are confined to work within a bound-ary so that conflicts are minimized. If conflicts arise, the boundaryis re-set, and then life continues. This is what often collaborationmeans. The outcome is a combined effect of both participants.

A critical element of Synergy I is that individuals act out fromtheir own consciousness. This does not require a transformation ofconsciousness. Goals and perspectives are not challenged, and thetask is to find the best way to implement.

Synergy II

Synergy II refers to a change in Synergy I. At this level,each of the two individuals replaces self-consciousness with other

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consciousness in the attempt to collaborate with each other. Duringthis process, each of them is critical of self-consciousness, believingother-consciousness is the truth, or more true and valid. In otherwords, each of them is transformed into the other. This strategy isoften seen in international business. For example, Americans try tolearn how to do business in China, while Chinese try to learn howto do business in the U.S. In Synergy II, transformation of con-sciousness occurs. Individuals embrace a new context, perspective,or consciousness different from his/her old one.

Synergy III

Synergy III is a change in Synergy II. This refers to that twoindividuals synergize with each other through the processes ofdifferentiation and integration. Self-consciousness is explicated andembraced, other-consciousness is cultivated, and then the two con-sciousness are held as equals and transcended yet to another moreintegral whole. As previously discussed, with Synergy III the both-and mentality is predominant, in contrast to the either-or mentalityheld in the previous types of synergy.

Synergy IV

Synergy IV is a change in Synergy III. It refers to that twoindividuals learn to embody the synergy process itself in theirconsciousness. In Synergy III the two individuals follow the synergyprocess. In Synergy IV, however, the individuals have embodied thesynergy process in their consciousness and manifest the synergyprocess elsewhere. In doing so, they take synergy as a normal wayof being, and continue synergy work wherever they go.

Synergy IV embodies a mind of transcending quality. With sucha mind, s/he constantly looks for polarities or contradictions, andthen unify them into a transcending whole which preserves thepositive qualities and yet produces a synergy of both. Such amind would no longer be stuck with one dominant perspective orconsciousness. Instead, such a mind will embark on a journey of

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discovery/rediscovery. This is quite similar to Wilber's (1995) visionlogic and Regan's (1994) fifth order consciousness.

CONCLUSIONS

The world is in crises, primarily because of the pathology in theevolutionary process. Pathology occurs, because the synergic processof evolution is obstructed. On the one hand, our world suffers fromthe lack of differentiation. The world is dominated by a monologue.For example, in the past three hundred years we have been domi-nated by the scientific, materialistic, and reductionistic view of reality.Other consciousness have been on the periphery, if not died out.

On the other hand, what is equally troubling is that the worldsuffers from the lack of integration to produce more complete con-sciousness. We tend to believe in one truth or one alternative. Weare struggling with paradigm shifts in which the either-or mentalityis dominant. We tend to use one consciousness to deny and replaceanother. The irony is that there is no consciousness that is equal towhat the total reality is. This is intrinsically impacted by the either-or logic which inevitably produces a bi-polar relationship amongperspectives and thus human beings.

A final point of capital significance needs to be made. TheSynergy Inquiry intends to be more a theory of theories of reality thana theory of reality itself. Conceivably, we could develop our ownaccount of what the total reality is. It is then a perspective just asany other perspective which is based on a set of assumptions, values,and beliefs. As a perspective, it can either agree or disagree with anyother perspective. However, our primary intention is to facilitateconversations between different perspectives so that a more encom-passing conception of reality can be developed. Using the synergicprocess, more perspectives will be developed, and in the meantimeintegrated to produce a more integral whole. For example, ifanother perspective rises to disagree with our own synergy process,we will then use the processes of differentiation and integration tocontinue a dialogue ideally to such an extent that integration isachieved. In doing so, we generate more comprehensive alterna-tives which are further integrated and expanded. As argued earlier,

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the total reality is subject to various interpretation, and yet cannotbe totally understood. What we can do is to expand our consciousnessso as to increase human conditioning and global harmony. Treatingsynergy as a process is more aligned with the essence of synergy itself.

Notes

The author is grateful to Charles Joiner whose ideas and information provestimulating and provocative, and Susan Cannon and Don Shaffer who made valuablecomments on previous drafts of the paper.

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