A fragment of Dr. Stanislav Grof’s last and synoptic book

“Psychology of the Future”

(State University of New York Press, Albany 2000).

Part of the last chapter, entitled:
“Consciousness Evolution and Human Survival: Transpersonal Perspective on the Global Crisis”.

Reproduced exclusively on this site for educational purposes only,
with the kind and explicit permission of the author.
All rights reserved.

Doomsday Scenarios Threatening Life on Our Planet

In the past, violence and greed had tragic consequences for the individuals involved in the internecine encounters and for their immediate families. However, they did not threaten the evolution of the human species as a whole and certainly did not represent a danger for the eco system and for the biosphere of the planet. Even after the most violent wars, nature was able to recycle all the aftermath and completely recover within a few decades. This situation has changed very radically in the course of the twentieth century. Rapid technological progress, exponential growth of industrial production, massive population explosion, and particularly the discovery of atomic energy have forever changed the equations involved.

In the course of this century, we have witnessed more major scientific and technological breakthroughs within a single decade, or even a single year, than people in earlier historical periods experienced in an entire century. However, these astonishing intellectual successes have brought modern humanity to the brink of a global catastrophe, since they were not matched by a comparable growth of emotional and moral maturity. We have the dubious privilege of being the first species in natural history that has achieved the capacity to eradicate itself and destroy in the process all life on this planet.

The intellectual history of humanity is one of incredible triumphs. We have been able to learn the secrets of nuclear energy, send spaceships to the moon and all the planets of the solar system, transmit sound and color pictures all around the globe and across cosmic space, crack the DNA code, and begin experimenting with cloning and genetic engineering. At the same time, these superior technologies are being used in the service of primitive emotions and instinctual impulses that are not very different from those that drove the behavior of the people in the Stone Age.

Unimaginable sums of money have been wasted in the insanity of the arms race, and the use of even a minuscule fraction of the existing arsenal of atomic weapons would destroy all life on earth. Tens of millions of people have been killed in the two world wars and in countless other violent confrontations occurring for ideological, racial, religious, or economic reasons. Hundreds of thousands have been bestially tortured by the secret police of various totalitarian systems. Insatiable greed is driving people to hectic pursuit of profit and acquisition of personal property beyond any reasonable limits. This strategy has resulted in a situation where, besides the specter of a nuclear war, humanity is threatened by several less spectacular, but insidious and more predictable doomsday scenarios.

Among these are industrial pollution of soil, water, and air; the threat of nuclear waste and accidents; destruction of the ozone layer; the greenhouse effect; possible loss of planetary oxygen through reckless deforestation and poisoning of the ocean plankton; and the dangers of toxic additives in our food and drinks. To this we can add a number of developments that are of less apocalyptic nature, but equally disturbing, such as species extinction proceeding at an astronomical rate, homelessness and starvation of a significant percentage of the world's population, deterioration of family and crisis of parenthood, disappearance of spiritual values, absence of hope and positive perspective, loss of meaningful connection with nature, and general alienation. As a result of all the above factors, humanity now lives in chronic anguish on the verge of a nuclear and ecological catastrophe, while in possession of fabulous technology approaching the world of science fiction.

Modern science has developed effective means that could solve most of the urgent problems in today's world – combat the majority of diseases, eliminate hunger and poverty, reduce the amount of industrial waste, and replace destructive fossil fuels by renewable sources of clean energy. The problems that stand in the way are not of economical or technological nature; their deepest sources lie inside the human personality. Because of them, unimaginable resources have been wasted in the absurdity of the arms race, power struggle, and pursuit of “unlimited growth.” They also prevent a more appropriate distribution of wealth among individuals and nations, as well as a reorientation from purely economic and political concerns to ecological priorities that are critical for survival of life on this planet.

Psychospiritual Roots of the Global Crisis

Diplomatic negotiations, administrative and legal measures, economic and social sanctions, military interventions, and other similar efforts have had very little success; as a matter of fact, they have often produced more problems than they solved. It is becoming increasingly clear why they had to fail. The strategies used to alleviate this crisis are rooted in the same ideology that created it in the first place. In the last analysis, the current global crisis is basically a psychospiritual crisis; it reflects the level of consciousness evolution of the human species. It is, therefore, hard to imagine that it could be resolved without a radical inner transformation of humanity on a large scale and its rise to a higher level of emotional maturity and spiritual awareness.

The task of imbuing humanity with an entirely different set of values and goals might appear too unrealistic and utopian to offer any real hope. Considering the paramount role of violence and greed in human history, the possibility of transforming modern humanity into a species of individuals capable of peaceful coexistence with their fellow men and women regardless of race, color, and religious or political conviction, let alone with other species, certainly does not seem very plausible. We are facing the necessity to instill humanity with profound ethical values, sensitivity to the needs of others, acceptance of voluntary simplicity, and a sharp awareness of ecological imperatives. At first glance, such a task appears too fantastic even for a science-fiction movie.

However, although serious and critical, the situation might not be as hopeless as it appears. After more than forty years of intensive study of holotropic states of consciousness, I have come to the conclusion that the theoretical concepts and practical approaches developed by transpersonal psychology, a discipline that is trying to integrate spirituality with the new paradigm emerging in Western science, could help alleviate the crisis we are all facing. These observations suggest that radical psychospiritual transformation of humanity is not only possible, but is already underway. The question is only whether it can be sufficiently fast and extensive to reverse the current self-destructive trend of modern humanity.

Three Poisons of Tibetan Buddhism

Let us take a look at the theoretical insights from the research of holotropic states and their practical implications for our everyday life. Can the new knowledge be used in a way that would make our life more fulfilling and rewarding? How could systematic self-exploration using holotropic states improve our emotional and physical well-being and bring about positive personality transformation and beneficial changes of the worldview and system of values? And, more specifically, how could this strategy contribute to alleviation of the global crisis and survival of life on this planet?

Spiritual teachers of all ages seem to agree that pursuit of material goals, in and of itself, cannot bring us fulfillment, happiness, and inner peace. The rapidly escalating global crisis, moral deterioration, and growing discontent accompanying the increase of material affluence in the industrial societies bear witness to this ancient truth. There seems to be general agreement in the mystical literature that the remedy for the existential malaise that besets humanity is to turn inside, look for the answers in our own psyche, and undergo a deep psychospiritual transformation.

It is not difficult to understand that an important prerequisite for successful existence is general intelligence – the ability to learn and recall, think and reason, and adequately respond to our material environment. More recent research emphasized the importance of “emotional intelligence,” the capacity to adequately respond to our human environment and skillfully handle our interpersonal relationships (Goleman 1996). Observations from the study of holotropic states confirm the basic tenet of perennial philosophy that the quality of our life ultimately depends on what can be called "spiritual intelligence."

Spiritual intelligence is the capacity to conduct our life in such a way that it reflects deep philosophical and metaphysical understanding of reality and of ourselves. This, of course, brings questions about the nature of the psychospiritual transformation that is necessary to achieve this form of intelligence, the direction of the changes that we have to undergo, and the means that can facilitate such development. A very clear and specific answer to these questions can be found in different schools of Mahayana Buddhism.

We can use here as the basis for our discussion a famous Tibetan screen painting (thangka) portraying the cycle of life, death, and reincarnation. It depicts the Wheel of Life held in the grip of the horrifying Lord of Death. The wheel is divided into six segments representing the different lokas, or realms into which we can be reborn. The celestial domain of gods (devas) is shown as being challenged from the adjacent segment by the jealous warrior gods, or asuras. The region of hungry ghosts is inhabited by pretas, pitiful creatures representing insatiable greed. They have giant bellies, enormous appetites, and mouths the size of a pinhole. The remaining sections of the wheel depict the world of human beings, the realm of the wild beasts, and hell. Inside the wheel are two concentric circles. The outer one shows the ascending and descending paths along which souls travel. The innermost circle contains three animals – a pig, a snake, and a rooster.

The animals in the center of the wheel represent the "three poisons" or forces that, according to the Buddhist teachings, perpetuate the cycles of birth and death and are responsible for all the suffering in our life. The pig symbolizes the ignorance concerning the nature of reality and our own nature, the snake stands for anger and aggression, and the rooster depicts desire and lust leading to attachment. The quality of our life and our ability to cope with the challenges of existence depend critically on the degree to which we are able to eliminate or transform these forces that run the world of sentient beings. [...]