Introducing the Spiral
The Spiral
Life is a spiral, endlessly blooming or slowly wilting, depending on our point of view.
It begins with survival, putting food to mouth. Even a newborn infant will crawl to reach motherʼs milk.
Next is the support of kin and tribe. Children need love and attention.
Once a child has grown strong, theyʼll feel the need to rebel, demanding, “Donʼt tell me what to do!”
When children grow up, the law of the land is established, whether it be honor among thieves, or knights of the round table.
Once they learn the rules, individuals start to game the system, looking for power and profit.
When the cruelty of exploitation becomes unbearable, equality and justice cause the people to join together and rise up as one.
Seeing the limits of all manner of narrow minded thinking, individuals who have been given everything they need to progress, seek to give back however they can.
In common cause, without coercion, nor hesitation, those who see clearly unite to nourish and grow the spiral.
As humanity blossoms, one by one, we become truly free of limitation and suffering.
Finally, we return to everything.
Practical Notes
True concern for others' wellbeing evolves from the maturation of nonviolent competition, which itself is based on a true rule of law. Only after giving up harm while pursuing our own benefit can we eventually learn to think of the benefit of all. I think this is true as individuals and collectively. After we learn to appreciate everything and everyone equally, we can begin to clearly identify the cause of our own and each others' suffering in any given situation. Then, secure in our own personal meaning and its dependency on the group, we can work together towards universal uplift.
At more developed stages, societies will not progress on the Spiral without addressing the psychological progress of its individual members. Therefore, a governing elite will never be able to accomplish meaningful change until the fundamental framework of the average person's underlying consciousness changes accordingly.
Seven Primary Motivations
Survival Instincts: Need to Feed - “Can I eat that?”
Tribal Ways: Kindness Binds Us - “Do I know you?”
Heroic Power: Don't Tell Me What To Do! - “Will you get in my way?”
Authoritarian Stability: Follow the Rules - “What I am supposed to do now?”
Opportunistic Ambition: Do Your Best - “What’s in it for me?”
Communal Enterprise: We're All Good - “Why can’t we all just get along?”
Metacognitive Insight: Life Is But a Dream - “Am I being totally honest with myself?”
The Dynamically Emergent Spiral Drive Theory
The spiral is essentially a living fractal,
unfolding across all dimensions of human development,
simultaneously.
As a living fractal, the spiral is both whole and divergent
in the same dynamic movement of spontaneous emergence.
The spiral is actually more of a double helix looping in an endless cognitive Mobius strip, with survival on one end and metacognitive transcendence on the other, driven by four independently operating and mutually sustaining primary intelligences. These intelligences self-organize into successively complex manifestations of internal and external self-awareness alternating in relationship to the perceived needs of the individual against the similarly perceived limits of the environment and it's inhabitants to meet those needs. The difference between perceived needs and perceived limits regarding any particular association corresponds to the individual's attempts to progress, regress or stabilize related value propositions.
The DESD Theory is a meta-theory attempting to align convergent models to form a comprehensive engagement of the spiral of human development as relatively stable ontological fact. Spiral Dynamics is one of the first modern applications of a functional understanding of this “spiral reality.” According to the Spiral Drive Theory, the drives are like primordial intelligences that contrive the mirror of consciousness to understand and relate to each other and their/our environment, as an integral part of the developmental process of the human organism.
"Ego-clinging" is identifying with the contrivance (i.e. the sense of self) of consciousness instead of its purpose as simulated interactive environment and locus of communication. The stages of human maturation are the phase shifts that occur in human development by virtue of our conscious experience of the drives, their specific alignment and, eventually, their fundamental operational integrity.
Metacognitive insight is identifying with the unfolding of consciousness as the presence of awareness, rather than the nature of its contents.
To reiterate, identifying with the contents of consciousness is the main folly of ego-clinging and the primary obstacle to the seamless integration of human intelligence.
There are three main bodies of practice and study that culminated in the theory: Himalayan Yoga, evolutionary neuropsychology and the work of Clare W. Graves popularized as Spiral Dynamics, originally developed by Don Beck and Chris Cowan. The work of Ken Wilber was also an important inspiration and treasure house of knowledge. Nonetheless, the incredible breadth and depth, the sheer scope of knowledge he syncretized, seems to have limited the efficacy and operational effectiveness of actually applying Wilberʼs "Theory of Everything." Nonetheless, it offered a revolutionary epistemology that allowed for a universal, multi-disciplinary approach to human understanding.
Here's a photo of a simple diagram depicting the Dynamically Emergent Spiral Drive Theory:
I'd been studying Spiral Dynamics, Integral Theory and Tibetan Buddhism for many years, when I came across the books: Incognito by David Eagleman, The Righteous Mind by Jonathan Haidt, The Power Paradox by Dacher Keltner, Breaking the Habit of Being Yourself by Dr. Joe Dispenza, Collaborative Intelligence by Markova and McArthur, and most importantly, Driven by Lawrence and Nohria. It is from this collective body of work that the theory emerged. Other research that has become rather pivotal to my direct understanding of the spiral theory includes The Geography of Thought by Richard E. Nisbett, Insight by Tasha Eurich with regard to self-awareness research (i.e. internal and external self-awareness), Whole Brain Thinking model by Ned Herrmann, the DSRP model developed at Cabrera Research Lab and, most recently, the pioneering work of John Boyd (e.g. OODA, IOHAI, Cognitive Spiral etc.).
As part of a very brief introduction, the first stage correlates to the first consciousness, which I call Survival Instinct, and involves a focus on leveraging the Acquire Drive, primarily for the purposes of individual survival.
At the second stage, Tribal Ways, after sufficient resources have been acquired, the focus shifts to leveraging the resources of the first stage of individual survival towards bonding with others, and effectively living in an intimately protective barter economy with simple principles and rules, totem and taboo, in order to facilitate stable social relations that promote the general welfare of the group.
The spiral continues to unfold in like manner, each successive stage building upon each other in a spiral cadence, oscillating between self and other focus, potentially culminating in the perfect integration of all primary drives and their respective consciousnesses.
A critical juncture, what I call the Great Leap (borrowing heavily from Lawrence and Nohria again), given at least brief consideration in most spiritual traditions, is the seventh stage, which I've labeled Metacognitive Insight. This is the point at which we recognize and begin to consciously integrate the consciousnesses associated with any given expression of the drives. This represents the most superficial recognition of our true nature and corresponds to the fruition of the Hinayana Path in Tibetan Buddhism. This is also where we begin to feel significantly less identified with any particular expression of the drives or activity of the consciousnesses, and are able to find lasting relief from the conflicting emotions of our previously misunderstood experiences of being habituated to acting out the conflicting impulses of unintegrated drives. At this point in the process of development, the more foundational drives begin to be subsumed, one stage at a time, by the more emergent, allowing for the dynamic integration of their respective consciousnesses as the spiral unfolds.
Furthermore, as depicted, the spiral correlates a number of different developmental theories and models, indirectly and directly related to the actual research that my theory is based upon. For instance, I'm pretty sure that any number of spiritual paths can be reliably mapped and holistically applied using this theory. The spiritual models that seem to most accurately correlate to the theory as it stands (that I am also familiar with), are the nine yana journey of the Dzogpa Chenpo of Tibetan Buddhism, as well as the systems of thought that govern the practice and study of traditional medicine and internal energy cultivation in China (jing, qi and zang-fu) and India (nadi, prana and bindu). Related research and analysis into systems theory, as well as psychological and organizational developmental theories progresses. Nonetheless, the entire theory is predicated on the direct experience of changing value propositions and how that generally unfolds.
Four Drives of the Dynamically Emergent Spiral Drive Theory
The drives operate independently to propel the spiral forward, balancing evolving complexities of organisms between individuation and group regulation, to optimize resource capture and value reintegration.
The Acquire Drive (D1) focuses the organism on the appreciation, collection, digestion and labeling of discrete phenomena.
The Bond Drive (D2) focuses on connections, dependencies, feelings and relationships regarding self and others.
The Defense Drive (D3) focuses on alertness, logistics, mobility and readiness of the individual or group.
The Learning Drive (D4) focuses on adaptation, novelty detection, strategy and thinking ahead.
From the Beginning
The first major developmental stage is a state of survival instinct in human beings, a newborn babe crawling to reach mother's milk, or the person living alone on the street for so long that their only focus is staying alive. In lower orders of complex life, it signifies the basic acquisition and digestion of nutrients. Accordingly, this stage depends almost exclusively upon the Drive to Acquire described by Lawrence and Nohria. It includes the most fundamental of biological imperatives, to find sustenance, safety and a mate. It is what motivates us towards positions of social power and authority as well. It can also, if left unrestrained, become the root of many, if not all, of our sufferings in life. In terms of yoga, this stage relates to our root chakra, the point located just above the perineum along the spine. Those at this stage are naturally preoccupied with the activities of self gratification and appeasement, but eventually a surplus of resources allows a more nuanced relationship with the world and others to develop.
That is when a new way of being emerges to meet the new demands of our ever expanding world. Focus naturally shifts from the gratification of one's own immediate needs to an awareness and interdependency with others. In human developmental terms, this is the infant beginning to recognize the difference between self and other, and, more broadly speaking, the origin of our tribal ways. Although the need to acquire is largely omnipresent in ordinary human affairs, another drive emerges at this second stage of development, called the Drive to Bond. A reliance on this drive is what makes human beings such social creatures. Adhering to this newfound bonding drive usually requires identifying with some external image, or totem, and the introduction of social regulation in the forms of ritual and taboo. By learning to temporarily subvert the drive to acquire and leveraging our natural ability to relate and connect, we can prosper and advance in ways never imagined previously. This stage relates to the second chakra, and corresponds to a point four fingers below the navel, along the spine. According to spiral theory, as life conditions change, so do beings' way of relating to them, which leads to the emergence of further stages of development.
When the restraints of the tribe become too limiting for certain individuals within it, a new way of being emerges. This can include, mindful of their differing capacities for taking personal responsibility, the headstrong child and the petty warlord alike. Each are the products of a constantly evolving developmental process meeting its immediate environment, except the child is not yet formed and merely imitates to gain resources and attention, while the warlord is a product of the systemic violence that can occur during periods of chronic social disruption. This blind ambition only values personal victory, and only understands others in terms of loyalty and betrayal. Not only is this third stage of development, which I euphemistically call Heroic Power, closely related to the the Drive to Acquire, it also evidences the emergence of the Drive to Defend. The defense drive is responsible for protecting whatever we have already accumulated and value. Unlike earlier stages, humans at this stage of development are guided more or less equally by both the acquire and defense drives separately, engaging them relative to the actual life conditions present. Although bonding is still an integral drive, it is almost completely subordinated to the predominant drives to acquire and defend. In yoga, this stage is associated with the solar plexus, or the third chakra. Eventually, through a sometimes challenging period of adjustment, some sort of consensus and equilibrium emerges.
In its rawest form the fourth developmental stage exhibits the clear order and rigidity of authoritarian stability. During this stage in human development, the bonding and defense drives are predominant. It is primarily focused on limiting the aggressions of the few, towards the intended benefit of the many. It is seen in young children as they develop their notions of some established reality and its rules of order. Although it draws its power from the development of the individual, this developmental stage is primarily concerned with establishing reliable social and personal relationships with others and the broader environment. Historically speaking, this mindset is largely responsible for religious dogma and most forms of hierarchical governance. Although it can seem too limiting for those progressing through later stages of development, the stability and structure of knowing one's place in society can be hugely gratifying for others. They include the firm, but loving, restrictions placed upon a child by their parents, solely concerned with the safety and well being of their child. It can also be the delusional tyrant, forcing their views upon others with the intention to provide some sort of universal welfare. Appropriately, it is related to the heart center in yoga. Eventually, as it is throughout the earlier stages, life conditions change and a shift occurs. In this case, highly capable, yet socially disempowered individuals begin to chafe under the various restrictions placed upon them by virtue of the same social regulation that they might have desperately clung to themselves at one time or another for sake of a familiar sense of safety and control.
I call this fifth stage, Opportunistic Ambition. In individuals, it arises as the need to establish some personal truth distinct from whatever their social convention dictates. Historically speaking, it is responsible for the Enlightenment in the West and the advent of modern science in general. At this stage a new quality emerges. Individuals and societies learn to juggle three drives instead of two. At this stage, they are the acquire, defense and learning drives. The emergence of the learning drive as a predominant and distinct drive acts to coordinate and enhance the other three, although at this stage of development the bonding drive is largely ignored much of the time. This happens because the primary thrust at this stage is a more functional and lasting state of individuation. Practically speaking, this happens to everybody when they hit a certain age, usually starting somewhere between twelve and fourteen. In this mindset, we can also see the roots of economic inequality and the blind eye to social injustice that modern capitalism still allows. In yoga, we practice with the fifth chakra at the throat center to relate to this type of energy. It is from a place of individual vulnerability in the face of systemic greed and the oppression of the many to benefit a few that the next stage of human development emerges.
I call this next stage, Collective Enterprise. There seems to be a cyclical movement from a focus on the individual to a focus on the group once again. At this stage, the bonding, defense and learning drives predominate. In fact, the acquire drive often seems to be downright villainized in cultures where such an overtly collaborative mindset is common. Individually speaking, this stage represents the attainment of a fairly high degree of social maturity and responsibility. The intrinsic value of human community is appreciated and cultivated to greater extant than at any prior stage of development. This is also a precarious stage of development, both on a personal and societal basis. It can manifest as headstrong idealism, supported by an almost mob mentality originally motivated by the overlapping drives to defend, learn and bond. Nonetheless, the only significant limitation at this stage of development is the general lack of integration of the drive to acquire. This stage is all about practicing with the third eye, or sixth chakra, near the pituitary gland according to yoga. Through a consistently direct engagement of the drives at this stage, we begin to acknowledge the practical value of our own drive to acquire and the necessity of taking complete individual responsibility in the face of constant social pressure.
I call this seventh stage, Metacognitive Insight. Regarding human development, we become truly responsible adults, free of both the desire to blame others, as well as the need to engage in any sort of naked self promotion. We accept and learn to integrate all four drives. This corresponds to a profound sense of freedom and accomplishment for the individual. Societally speaking, this stage cultivates lasting prosperity and harmony amongst individuals, although the focus is not on the social impact of their development at this stage. In yoga, this stage correlates to the seventh chakra, located at the very top of the skull, along the axis of the spine. I consider this stage the threshold of genuine spiritual practice. Before this, there will always seem to be something missing. Afterwards, nothing is ever completely hopeless or unworkable. Over time, a natural ability to understand and appreciate the drives of others emerges. This, in turn, leads to further stages of development through ever deepening experiences of integration, personal effectiveness and social collaboration.
Closing the Loop
“Closing the loop” represents the full circle journey of learning that can sometimes feel like we are going backwards or revisiting things we thought we already learned, only come to find that we are integrating more deeply. The process is a loop and the movement is a spiral of unfolding consciousness. This naturally occurs as a result of the acquire drive being fully integrated, compelling the individual's consciousness to turn inward and begin reintegrating previously misaligned value propositions.
OODA Loop - https://en.wikipedia.org/wiki/OODA_loop
D1 - Observe -> acquire input
D2 - Orient -> process through relational framework
D3 - Decide -> determine optimal response
D4 - Act -> respond mindfully
All drives are operational during every process of the OODA loop, but each is expressed most in the order indicated.
This seems to represent a fundamental working property of the spiral itself.
SECI Loop
I think operational shifts from one place to another on the spiral happen through a sort of biological SECI loop fueled by the drives:
D2 - Socialization is relational ~ Tacit -> Tacit
D3 - Externalization is systemic ~ Tacit -> Explicit
D1 - Combination is analytical ~ Explicit -> Explicit
D4 - Internalization is experimental ~ Explicit -> Tacit
When uninterrupted, the looping allows the drives to remain in homeostatic balance.
DESD Theory Outline
Four Drive Theory
- Drive to Acquire (A) ~ Analytical
- Drive to Bond (B) ~ Relational
- Drive to Defend (D) ~ Practical
- Drive to Learn (L) ~ Experimental
Dynamically Emergent Spiral Drive Theory
Plato’s Cave
- Survival Instinct ~ A
- Tribal Ways ~ B
Old Ways
- Heroic Power ~ AD
- Law of the Land ~ BD
New Ways
- Opportunistic Ambition ~ ADL
- Collective Enterprise ~ BDL
*Great Leap and Closing the Loop: Being Merely Human
Enlightenment
- Metacognitive Insight ~ ABDL*
- Harmonious Enterprise ~ BDL*
Herding Ox
- Haptic Law ~ DL*
- Wisdom Heart ~ L*
Complete Liberation
- Returning Home ~ *
Mandala Principle - Outer, Inner and Secret
Outer: Place
- Bounded ~ Containment
- Permeable ~ Rapport
- Gated ~ Readiness
- Unbounded ~ Discovery
Inner: Actors
- Workers ~ acquisition and competency
- Healers ~ bonding and harmony
- Defenders ~ protection and reactivity
- Watchers ~ mirroring and reflexivity
Secret: Flow
- Blocked ~ Defined
- Regulated ~ Accessible
- Squeezed ~ Pressurized
- Free ~ Dynamic
Chaordic Lenses
Living Your Dream
- Purpose ~ Transformational Beauty
Reality Check
- Principles ~ First Principles = Last Principles
- People ~ Putting People First
- Concepts ~ Adaptive, Cohesive and Iterative
Mission Critical
- Structures ~ Built to Last
- Practice ~ Self-Awareness
OODA Loop
D1 - Observe ~ Look, Listen, Smell, Taste, Feel
D2 - Orient ~ Relational Sense Making and Mental Models
D3 - Decide ~ System Response and Readiness
D4 - Act ~ Willingness to Experiment and Grow
SECI LOOP
D2 - Socialization is relational ~ Tacit -> Tacit
D3 - Externalization is systemic ~ Tacit -> Explicit
D1 - Combination is analytical ~ Explicit -> Explicit
D4 - Internalization is experimental ~ Explicit -> Tacit