TERRORISM AND OTHER GLOBAL TERRORS:
AN INTEGRAL ANALYSIS
Roger Walsh, M.D., Ph.D.
Department 0f Psychiatry and Human Behavior, University 0f California College
of Medicine, Irvine, California  92697-1675
ABSTRACT: Recent events have increased awareness of the many global crises we now face. To date,
analyses of these crises have been largely limited to military, political, and economic perspectives. Yet
many factors are clearly at work and as such many perspectives are needed, including social, cultural,
psychological, developmental, contemplative, and transpersonal. The most comprehensive approach
currently available seems to be Ken Wilber’s integral perspective which includes multiple dimensions,
disciplines, and developmental levels. Integral analysis of our current global crises makes clear that
the state of the world reflects the state of our minds, that our global problems are global symptoms of
our individual and collective immaturity and pathology, that prevailing understandings of, and
responses to, these crises reflect suboptimal, conventional developmental levels. Therefore, individual
and collective maturation may be essential for our collective well being and survival and the current
crises could conceivably act as developmental catalysts. The transpersonal community might be able
to contribute by fostering detribalization and by engaging in social activism as karma yoga or
awakening service.
Since September 11, many people have said that the world has gone insane.
Terrorism, religious conflicts, biological weapons, and nuclear threats have all come
crashing into our coHective awareness. Suddenly our lives seem to be infected by
a newborn global madness. But is this global madness really new?
Not at all, say the perennial philosophy and the world’s contemplative disciplines.
According to them the world has not gone insane; rather the world has always been `
insane. "This is an insane world, and do not underestimate the extent of its
insar1ity," claims a contemporary Christian text (Anonymous, 1992, p. 271). The
Hindu sage Ramakrishna put it brutally "this world is a huge lunatic asylum where
all men are mad" (Prabhavananda, 1971, p. 15).
Moreover, the insanity of the world is said to reflect the insanity of our individual
and collective states of mind. The great religions describe this state as a dream, an
illusion or a trance, in which our minds are clouded, confused, and veiled. The
Christian St. Paul (2 Cor. 3:15 Revised Standard Version) claimed that "a veil lies
over their minds," while Islam multiplied the metaphor to 70,000 veils. For the
Indian traditions of Hinduism and Buddhism we live in the all encompassing veil of
maya.
Philosophers, poets, and psychologists have echoed similar ideas. Plato suggested
that we live in a cave, mistaking shadows for reality, while William Blake saw man
The author would like to thank Marcie Boucouvalas, Lawrence Howard, and Frances Vaughan for their suggestions
and Bonnie L'Allier for administrative assistance.
Copyright © 2002 Transpersonal Institute .
The Jaurnal 0f Transpersanal Psychology, 2002, Vol. 34, N0. 1 13

peering through "narrow chinks in his cavem." More recently, the psychologist
Charles Tart (1986, p. 5) suggested that we live in a "consensus trance" that is "a
much more pervasive, powerful, and artificial state than ordinary hypnosis, and it is
all too trance like." While the metaphors differ, the fundamental message is the H
same: The world is insane because we are insane. Indeed, the precise nature of this
insanity has been a central focus of transpersonal psychology, while its cure has
been the very raison d’étre of contemplative disciplines.
What has changed is that we are no longer quite so shielded from this insanity. Until
recently, most of us in the West were largely protected from the world’s insanity by
our good fortune and a vast, collective, semiconscious conspiracy. We were shielded
by our social stability and modem life styles, defended by our weapons and wealth,
and narcotized by media and political systems less interested in facing reality than in
"tranquilizing- us with u·ivia," as Kierkegaard so aptly put it. And of course we were
willing victims who largely colluded in our own soporific seduction (Walsh, 2001;
Zengotita, 2002).
In some ways the tragedy of September 11 did us the bizarre service of goading us to
recognize realities we had long avoided. In the global reahn, these include the tragic
extent of poverty and inequality, our inescapable interconnection with other cultures
and countries, and the world’s precarious ecology. In the political realm, they
include the unpopularity of some American politics, and the very real possibilities of
bio, nuclear, cyber, nano, and eco-terrorism (Elgin, 2000; Howard, 1992; Joy, 2000;
Miller, Engleberg & Brad, 2001). In the psychological realm, these realities include
our inescapable existential insecurity.
If we truly awaken to the nature and extent of these realities, we could yet save many
more lives than were lost on September 11. This feat, however, will require both an
l unflinching look at our global difficulties and more sophisticated analyses of them.
"Instead of averting your eyes from the painful events of life, look at them squarely I
and contemplate them often," urged the stoic philosopher Epictetus. "By facing the
realities...you free yourself of illusion and false hopes" (Epictetus, 1995, p. 28). As
Thomas Hardy (1926) put it "if a way to the Better there be, it demands a full look at
. the worst."
A full look at the worst will require much more sophisticated analyses of our global
crises than have been the norm so far. To date, most analyses and responses have
been military, political, and economic, and have stemmed from less than fully
mature levels of psychological development and worldview. As such they have been
very partial and very polarizing.
What is needed, of course, is a much larger perspective. What is needed is
‘ a perspective which includes:
1) More dimensions (including previously neglected cultural, social, psychological,
and spiritual factors),
2) More developmental levels (especially postconventional, transpersonal ones), and
3) A synthetic framework which encourages recognition of the interactions and
interdependence among multiple factors.
14 The Journal of Transpersonal Psychology, 2002, Vol. 34, No. 1

To date the most encompassing framework is Ken Wilber’s integral approach. ‘
Integral theory attempts to incorporate all domains of reality and all levels of
development. Domains are divided primarily into four quadrants comprised of inner
(subjective) and outer (objective), individual and collective. Together these yield the
four quadrants of individual-interior (psychological), collective—interior (cultural),
individual—exterior (behavioral), and collective-exterior (social or systems).
Developmental levels can be divided into various numbers of stages. At a minimum,
however, these stages need to acknowledge the big three: the prepersonal, personal,
and transpersonal—or preconventional, conventional, and postconventional levels.
One of trranspersonal psychology’s unique contributions is its recognition of, and
interest in studying, all these levels.
The result is a heuristic framework of enormous scope and integrative potential,
which Wilber has described in several of his books, including Sex, Ecology,
Spirituality, A Brief History of Everything, and A Theory of Everything (2000a,
2000b, 2000c). Of course the integral perspective is not really a theory of
everything. However, it is a worthy attempt at a comprehensive framework for
developing far richer and more fruitful analyses of the world’s complexities than the
usual unidimensional and unilevel approaches.
What, then, can an integral approach tell us about the state of the world? Many
things, but three general principles seem crucial: (a) Our crises stem from multiple
causes, (b) developmental factors are vital, and (c) integral perspectives offer
invaluable understandings.
1. Multiple factors from all four quadrants play crucial causal roles.
As always, any social process is overdetermined, i.e., has multiple causes. Unless
this is appreciated, our understanding is impoverished and the appropriateness of our
responses diminished.
2. Developmental factors are vital.
There are several developmental principles that are important to recognize:
a) Our crises reiiect our individual and collective immaturities.
Our psychological and spiritual immaturities spark our crises, dim our understanding
of them, and limit the sophistication and effectiveness of responses to them.
b) Our usual, conventional developmental level is suboptimal and immature.
Certain comtemplative, philosophical, and psychological perspectives all converge
on this idea: We are only half-grown and half-awake. Contemplatively, our usual
state of mind is said to be dominated, in Buddhism, by the three poisons of greed,
hatred, and delusion; in yoga by the lower three chakras; in Sufism by the lower
nafs; and in Judaism by the "evil inclination"—the yetzer ha-ra (Feurstein, 1996;
Frager & Fadiman, 1997; Goldstein, 1983; Jacobs, 1995). The result, according to
Jewish Kaballah, is an immature "mentality of childhood" (Mochin de hatmuth)
(Kaplan, 1985, p. 8).
Terrorism and other global terrors 15

Likewise for certain philosophers: Plato, of course, saw us living in the darkness of
a cave; Hegel and Schelling described our usual condition as alienated; the Indian
sage Aurobindo saw us constricted to the level of the concrete and logical mind; and
the Russian philosopher Berdyaev argued that we are currently limited to self-
consciousness (Wilber, 1999b, 2000a).
Similarly, contemporary existentialists point to our individual and collective
irmnaturity. They lament that our usual attitudes are defensive and superficial
forms of "automation conformity" (Fromm), "Philistinism" (Kierkegaard), "bad
faith" (Satre), "everydayness" (superficial conventionality), and "inauthenticity"
(Heidegger). For existentialists, we unreflectively submit to the seductive semi-
consciousness of conventional living—"the herd" of Nietzsche, "the public" of
Kierkegaard, the "mass existence" of Jaspers, "the masses" of Ortega, and "the
They" of Heidegger (Cooper, 1990; Walsh, 2001; Zimmerman, 1986).
Psychologists increasingly echo a similar theme. Whether one measures cognitive,
moral, ego, or faith development the results are the same: Our usual conventional
level is less than fully mature (Fowler, 1981; Kohlberg, 1981; Snyder & Lopez,
2002; Vaughan, 2000; Walsh & Vaughan, 1993; Wilber, 2000c). As usual, Abraham
Maslow (1968, p.16, 142) summarized the issue exquisitely:
Certainly it seems more and more clear that what we call ‘normal’ in psychology
is really a psychopathology of the average, so undramatic and so widely spread
that we donft even notice it ordinarily. The normal adjustment of the average,
common sense, well adjusted man implies a continued successful rejection of
much of the depths of human nature, both conative and cognitive.
c) The third developmental principle is that these suboptimal, conventional
perspectives dominate our mainstream media, culture, and politics. They therefore
determine and limit our understanding of, and responses to, the current crises. Yet
according to the contemplative traditions, conventional illusion-based thinking
inevitably leads to further limitation and suffering. At best it leads to a better dream,
but not to awakening from the dream.
d) The fourth developmental principle is that further possibilities are available.
In philosophical terms, we can find our way out of the cave (Plato); overcome self-
alienation (Hegel and Schelling); Open to "releasement" (Heidegger); or awaken to
supermind (Aurobindo), super consciousness (Berdyaev), or Tielhard de Chardir1’s
omega point (Wilber, 1999a, 1999b; Zimmerman, 1986). From a psychological
perspective, we can mature to postconventional, transpersonal levels. From
a contemplative perspective, the higher, transpersonal stages include such
possibilities as enlightenment, liberation, Ruach Hakodesh, satori, and salvation
(Vaughan, 2000; Wilber, 1999b). Importantly, greater psychological health and
maturity are associated with greater altruism (Heath, 1984).
e) The fifth crucial developmental principle is that our global crises could act as
developmental catalysts.
A number of analysts such as Duane Elgin, Chris Bache, Don Beck, Erwin Laszlo,
and Ken Wilber imply that humankind is in the throes of a developmental!
16 The Journal of Transpersonal Psychology, 2002, Vol. 34, No. 1

evolutionary crisis (Bache, 2000, 2002; Elgin, 1993, 2000; Laszlo, 2001; Wilber,
- 2000a, 2000b). This crisis is in part developmental and evolutionary because values
and worldviews from different developmental levels are in conllict (e.g.
fundamentalism versus rationalism), because psychological and cultural develop-
ment lag woefully behind technological development, and because further
psychological and cultural development are essential.
The Chinese character for crisis supposedly implies both danger and opportunity.
That describes well our current situation, because developmental crises can
precipitate movement in two directions. There is the possibility of accelerated
growth, but there is also the very real risk of regression. Which response dominates
will depend on our choices.
3. We need integral perspectives, thinking, analyses, and responses.
The first two major principles—that many factors from each of the four quadrants
play crucial causal roles in our crises, and that developmental factors are vital-
imply that we need perspectives which recognize and integrate multiple perspectives
and levels. This suggests that uniperspectival analyses and responses will be
necessarily partial, polarizing, and to some degree ineffective and self-defeating.
Clearly, then, we are going to need integral perspectives, thinking, analyses, and
responses. Such integral approaches are at our growing edge and a stretch for most
of us. However, it is a very useful stretch, and especially valuable for transpersonal
psychology which will hopefully mature into a more integral discipline (e.g.
transpersonal and integral studies), particularly since integral themes have always
been implicit in the transpersonal perspective: themes such as acknowledging the
importance of social, cultural, and biological dimensions, and of integrating them
with the psychological.
Needless to say, a complete integral analysis of our current global situation is
beyond the limitations of this article. Because of the importance of practical
responses, I want to conclude the discussion by focusing on two things: A unique _
contribution that transpersonally oriented practitioners can make (supporting
detribalization), and a unique way in which that contribution can be made
(awakening service).
Detribalization: The State 0f the World and the State of Our Minds
lnasmuch as the state of the world reflects the state of our minds, then what we have
called our global "problems" are actually global "symptoms": symptoms of our
individual and collective pathologies and immaturities. Therefore, truly curative
responses will need to address these intemal sources. We will need multifaceted
interventions in which we not only try, for example, to feed the hungry and work for
peace, but also attempt to address the psychological roots of these problems: the
greed, hatred and delusion, and lack of love, compassion, and wisdom, which
created them in the first place. We are in a race between consciousness and
catastrophe (Walsh, 1984).
Terrorism and other global terrors 17

From this perspective it also becomes apparent that our desire and capacity to
contribute depend, not only on our social and political skills, but also on our
psychological and contemplative maturity (Walsh and Shapiro, 1983). This in tum
depends on our practice of authentic psychological and contemplative disciplines
which foster maturity. To the extent we do these practices and grow thereby, to that
extent we may become more effective instruments of service. In particular, we may
become more effective in the vitally important task of birthing ourselves and
midwiiing others through the process of detribalization.
Detribalization is part of the transpersonal maturation process by which one moves
from a conventional to a postconventional worldview. Speciiically, it means
recognizing and beginning to win free of the limiting and distorting beliefs and
biases of one’s tribal culture (Levinson, 1978). This is the process by which we
begin to free ourselves from the biggest cult of all: cult [ure]. It is the shift from
exclusive identiiication with a speciiic group to beginning to identify with
huma.nkind, from a parochial perspective to a more global worldview, from "my
country" to "our planet." As Jerome Frank (1982, p. 224) put it "The psychological
problem is how to make all people aware that whether they like it or not, the earth is
becoming a single community." And this is an initial and essential step of
transpersonal maturation.]
Once detribalization is underway, a person no longer completely looks through the
cultural beliefs and biases, filters and distortions. Rather, he or she can now begin to
look at them, and thereby transcend them, and then work on them to transform them.
Clearly, this is one of the great needs of our time. It is hard to think of a single global
crisis that does not reflect destructive cultural beliefs and biases. Here, then, is a vital
need that invites much needed contributions from the transpersonal and integral
communities.
Awakening Service
Having discussed a unique type of contribution, I want to tum now to a unique way
in which this contribution can be made. If we need to mature in order to contribute
effectively, then it would make sense to use our contribution to foster our maturation.
As Abraham Maslow (1970, p. xii) concluded from his study of healthy people:
The best way to become a better helper is to become a better person. But one
necessary aspect of becoming a better person is via helping other people. So one ·
must and can do both simultaneously.
This is precisely the basis of karma yoga, or as we might call it "awakening
service." Karma yoga is one of the traditional Indian yogas and its classic text is the
Bhagavad Gita (Prabhavananda & Isherwood, 1972). Karina yoga uses work and
service in the world as a way of awakening self and others. In doing so it works on
relieving both suffering and the psychological and spiritual roots from which
suffering arises. It therefore attempts to treat both symptom and cause, self and
other, psyche and world (Walsh, 1999).
Of course, the essential goal and practice of karma yoga are not unique to Hinduism.
18 The Journal 0f Transpersonal Psychology, 2002, Vol. 34, No. 1

Each of the great religions emphasizes the importance of continuous practice and
transforming all activities into practice. Both the Koran and the Christian St. Paul
urged followers to "be constant in prayer," (Cleary, 1993; p. 9), Buddhism aims for
mindfulness in all activities, and Tantra sees all activities as sacramental (Walsh,
1999). The common goal is to transform "the whole act of living into an
uninterrupted yoga" (Aurobindo, 1922, p. 238).
The essence of karma yoga or awakening service is three-fold: dedication,
irnpeccability, and nonattachment. One begins any undertaking by dedicating or
offering it to the highest good; traditionally in India it was of course to God or
Brahman. This effectively redirects motivation from egocentric to transpersonal.
One then attempts to do the task as impeccably as possible, while simultaneously
relinquishing attachment to the outcome. In the words of the Bhagavad-Gita,
"perform every action sacramentally and be free from all attachment to results"
(Prabhavananda, 1971, p. 44).
This is the paradox and cutting edge of karma yoga: to work as fully as possible for
a goal while simultaneously relinquishing ego attachment to it. The net effect is
a training of motivation in which desires are redirected from personal to
transpersonal, and associated cravings are wirmowed away (Notice the crucial and
often overlooked distinction between desires, which are natural and necessary, and _
cravings or attachments that are pathogenic and unnecessary) (Walsh, 1999).
The practice of awakening service sounds simple, and conceptually it is. However,
practically it is a life-long discipline. Redirecting motivation and relinquishing
attachments may be crucial for our individual and collective wellbeing, and even for
our survival, but they are also major challenges, as we all know. This is especially so
when the outcome desired is something as vital and idealistic as the well being of
our species and our planet.
But all of us have seen people working for idealistic goals, who out of their .
attachment to these goals become either bumt-out and depressed, or angry,
aggressive, and righteous. Attachment to ideals has long been recognized as
problematic. The mind of a mature person "grasps nothing," claimed the Taoist sage
Chuang Tzu (1974, p. 159), and according to the third Zen patriarch, "even to be
attached to the idea of enlightenment is to go astray" (Sengstan, 1975). When we
become attached to them, even the highest ideals can become "golden chains"
which hinder our capacity to contribute (Vaughan, 1995). In practical terms, the
challenge is how to engage in political and social action as fully and effectively as
possible, while simultaneously winnowing egocentric motives.
CONCLUSION
These, then, are three contributions that transpersonalists may be uniquely qualified
to offer: grounding social contributions in an integral perspective, detribalization,
and the practice of karma yoga or awakening service. Together they offer
Terrorism and other global terrors 19

a perspective, an approach, and a practice which could help awaken and empower us
to contribute more effectively to the great challenges of this time, and of all times.
Nores
I The concept of detribalization is implied by several researchers in their descriptions of maturation on specific
developmental lines. For ego development it is the shift from conformist to individualistic and autonomous stages
(Loevinger, I997); for moral development it reflects conventional to postconventional maturation (Kohlberg, 1981); for
faith it is the movement from synthetic-conventional to individuative-reflective and conjunctive stages (Fowler, 1981);
for the spiral dynamics of Clare Graves and Don Beck it is the leap from first tier (blue and orange) to second tier (yellow
and turquoise) thinking, and in Ken Wi1ber‘s (2000a,b) wideranging synthesis it is, among other things, a shift in
orientation from sociocentric to worldcentric.
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The Author
Roger Walsh, M.D., Ph.D. is professor of psychiatry, philosophy, and anthropology at the .
University of Cal#`ornia at Irvine, Over the years he has been a frequent contributor to the
Journal of Transpersonal Psychology and has numerous other publications, both books
and articles. Among them are Paths Beyond Ego: The transpersonal vision (with Frances
Vaughan), Essential Spirituality: The seven central practices to awaken heart and
mind, and others. He has a long-standing interest in and concern with the human
condition on a global scale.
Terrorism and other global terrors 21