Sarah Nicholson - The Evolutionary Journey of Woman: From the Goddess to Integral Feminism

 

The following is my review of Sarah Nicholson's recent book, The Evolutionary Journey of Woman: From the Goddess to Integral Feminism (Integral Publishers, 2013). Sass was kind enough to send me a PDF review copy of the book.

* * * * *

When I was 20 years old or so, I began reading the Collected Works of C.G. Jung on the recommendation of an art history professor who correctly intuited my affinity for Jung's approach to psycho-spirituality. As an adjunct, I also discovered (again) the work of Joesph Campbell, who was the editor of The Portable Jung, one of the better introductions to the writings of Jung, grouped thematically. I was previously familiar with Campbell's work from his PBS series with Bill Moyers (based on his, The Power of Myth) in the 1980s.

The parallels between Jung's model of psychological individuation and Campbell's model of the monomyth took me back to Campbell's work, especially The Hero with a Thousand Faces (Bollingen Series, No. 17), which then took me back to the work of Arnold van Gennep and Victor Turner.

In essence, the hero's myth, which Campbell called the monomyth, is a symbolic narrative of initiation, a process that can be broken down into three stages - separation (from family, community, previous identity), [crossing the threshold in answer to "the call"], initiation (physical and psychological trials, often involving a confrontation with the divine feminine and a need to find atonement with the father), [decision to take the gifts acquired back to the world or not], and return (bringing the "boon" bestowed or earned back to the world, sharing the gift with others, no longer fearing death).

Within those three larger movements, Campbell identified 17 individual stages for the whole process - stages that are common to many (if not most) of the world's best known hero's quests.

One thing you may have noticed, however, is that this model is distinctly masculine. While Campbell occasionally made reference to the monomyth applying to women as well, there is little evidence of this in his work.

The question is this: What does the evolutionary journey (individuation) of woman look like?  Can her story be framed within this same structure, or is there a unique path that women follow in their own trasnformational process?

These are the questions Nicholson addresses in her book.

* * * * *

From the Introduction:

"In the midst of a period of internal and external exploration, fueled by the desire to understand the significant disparity between my socio-cultural context and my inner calling - which insisted that life was deeper, wider and wilder than social norms and material goals suggested - I found the work of Joseph Campbell. This meeting was deeply affective. His exploration of the hero beautifully articulated the core purpose of human life as attunement to the path of awakening, and this spoke to me directly."

As she explored the areas of mythology, religion, and spirituality, she discovered the "deeply androcentric nature of these worlds." In her book, Nicholson seeks to find and follow the heroine, to discover and share her story and to "explore woman's evolving relationship with what it is to be human."

To outline the broader project of book, here is the table of contents (personally, I find the table of contents, the references, and the index to be good indicators of whether or not I want to read a given book):

ONE: HEARING THE CALL: THE HEROINE’S JOURNEY    1

Joseph Campbell and the hero’s journey
Mysticism and mythic symbol
The hero’s journey as perennial philosophy
The hero as ‘everyman’
Feminist critique of the hero

TWO: CROSSING THE THRESHOLD: CONFRONTING THE QUESTION OF WOMAN    17

Feminist approaches to the question of Woman
The First wave of feminism
The Second wave
Sex versus gender
Psychoanalytic and poststructural feminism
Woman, mythology and the religious symbolic
Feminist theology
Mary Daly: Reweaving the journey
Carol Christ: Thealogy
Goddess spirituality and the Great Mother
The God problem
Jungian archetypes
The archetype of the self for women
Towards the third wave and beyond

THREE: WHO IS WOMAN? THE THIRD WAVE AND BEYOND     43

Time and the evolution of feminist thought
The discourses of the Third wave
Subjectivities of inter-relation: corporeal feminism
Process philosophy and the Nomadic Feminist subject
Third wave religion: Buddhism’s nondual philosophy
Non-dual philosophy: Transontolog
Definition: The Name of Woman
Integral theory: New tools
Towards an Integral feminism
Woman - through the quadrants
Evolutionary consciousness

FOUR: THE ROAD OF TRIALS: EVOLUTIONARY PATHWAYS    65

The limits of evolutionary theory
Wilber’s evolutionary theory
Holonic theory
Developmental eras of consciousness
From Origin to Integral: The work of Gebser
Wilber’s Integral Theory of development
The Archaic Stage
The Magical Stage
Habermas: Social Labor and the father
Bacofen: Mother right – Father right
Pre-modern Gender: Wilber’s suppositions
Man the hunter
Foraging: woman the gatherer
Evolutionary continuity: sociobiology and sharing
Sexual dimorphism
The collective hunt
The sedentary woman
The father and the question of work
Feminist archaeology: Re-capitulating the evidence

FIVE: MEETING THE GODDESS: THE MYTHIC PLAINS   97

The Question of Venus
Symbolism of the Magical stage
The Mythic stage
Stages of consciousness: From Magic to Mythic
Gimbutas and the Great Goddess
Critique of the Goddess hypothesis
Remembering and inventing the Goddess
Re-reading the Mythic evidence
Epochal mutation: From Mythic to Mythic-Agrarian
The Metamorphosis of Myth: The Tales of Inanna
Inanna: The Great Death
Mythic-Imperial Stage
The Hero and the Warrior
Mythic-Agrarian: The Iron Age

SIX: THE RISE OF THE RATIONAL     123

The Mental Rational Stage
Formal Operational Cognition
From Monotheism to Globalism
Feminism: Emergence vs. Oppression
Gender Stratification: Coercion and Voluntarism
A rebuttal to Co-creative theory
Capacity Development
Woman and the cultural symbolic
From mythos to religion
The separative self
Pathological dominance
The rise of feminist consciousness
Integral answers
Towards the horizon

SEVEN: DIVINE HORIZONS: THE HEROINE’S PATH TO THE UNITIVE   151

Self abnegation: Women’s estrangement from the divine
Women’s divine horizons
Adult development theory
Critique of developmental theory
The first stages of development
Women in the conventional
Critique of gendered theories of development
Girls development and adolescence
The developmental journey of the hero/ine
A developmental junction: Achiever or Affliate
Differentiation and the separative self
The Post-conventional tier
Integrated vs. Construct Aware
The Post-Postconventional tier
The transcendent stage
The Unitive stage
Practising the sensible transcendental
Horizontal and vertical, terrestrial and heavenly
To be incarnated? Archi-ancient and forever future

EIGHT: CONCLUSION     175

Returning from the Journey with Gift Giving
Hands – the Discourse of Integral Feminism
Next Steps: Sacred Marriage

Her chapters (2 and 3) on the history of feminism are very instructive for readers who are not familiar with this material - and few of us outside of academic feminism read most of the authors she references. They also provide a solid foundation for her later explorations of a uniquely heroine-oriented myth and a critical framework for her deconstruction of gender in Ken Wilber's integral theory.

Inanna and the Descent to the Underworld

The myth she feels drawn toward is one of the oldest human myths, the Sumerian myth of Inanna, Queen of Heaven and goddess of lust, love, fertility, and warfare. However, it's important to note that she is not the goddess of marriage. Her domain is lust and she is associated with extramarital sex and affairs, and she can often be found in taverns seeking the adventure of new sexual partners. The Babylonian epic of Gilgamesh also makes reference to Inanna's well-known disregard for her lovers (after the act).

Nicholson understand's Inanna's narrative as a classic hero's tale, or heroine in this case. Her story was the genesis for her book, and even though she chose to expand the study beyond Inanna's myth, she felt pulled back to the myth.

For two years her story was the topic of this book, but the need to establish an Integral feminist philosophical and methodological position that could adequately contextualize her story in terms of stages of consciousness, the evolution of gender dynamics, and changing representations of the female divine, became increasingly clear to me. Thus this book is focused on the greater schema. Yet, no matter how much I put Inanna’s story aside it continued to return to the text. 

One of her best known myths is "Inanna's Descent to the Underworld." Staying true to her nature, when Inanna is rescued from the Underworld, she must choose someone to replace her there. The first few people they come upon are all mourning servants, but then they come upon her husband, Dumuzi, who is not mourning at all (far from it), and she chooses him to go with the demons and take her place in the Underworld.

Any effort to analyze the goddess figure in history requires discussing and critiquing the work of the archeologist Marija Gimbutas. Despite her popularity among lay readers (especially in New Age goddess movements), archeologists and anthropologists have offered harsh and thorough criticism of her Goddess Hypothesis. Gimbutas' main idea is that all of the world's variety of goddess figures can be traced back to a single neolithic goddess or divine feminine figure. Further, she contends that this period of "peaceful, matrilineal, agricultural and primarily sedentary culture of Mythic Old Europe" ended with the invasion of nomadic herders who brought with them domesticated horses and lethal weapons. According to Gimbutas, these invaders brought to Europe "myths of conquering warrior hero gods" (p. 105).

Aside from the vast criticism of her model in archeological and interpretive grounds (which Nicholson spends a couple of pages outlining), there is also the issue of the pre/trans fallacy (an idea developed by Ken Wilber) in assigning trans-rational capacities to a pre-rational culture. An additional issue is that many anthropologists and archeologists believe that it was agriculture that ushered in the patriarchal dominance from which modern goddess movements seek to extricate themselves [see references: 1, 2, 3], not nomadic herders.

Here is the stance Nicholson takes on Gimbutas' work:

While not absolutely explicit, it is clear that, in keeping with feminist methodology, Gimbutas’ archaeo-mythology is a liberally intuitive and creatively interpretive method. She moves her subject matter out of the realm of archaeology and into the realm of mythopoesis and in doing so blurs boundaries and distinctions, utilising but going beyond the scope of the material evidence. Yet despite these methodological problems, there is much rich material in Gimbutas’ extensive research that should not go unutilised.... (p. 107) 

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Integral Feminism

Nicholson uses Ken Wilber's model of integral theory to underpin her larger project in this book. For this reader, the time spent on Wilber is the weakest part of the book (but I suspect this is less about the book and more about the seeming need for every book using integral theory to spend a couple of chapters explaining Wilber's AQAL model, as if homage must be paid).

To be fair, Nicholson is perfectly willing to criticize the weaknesses in Wilber's theory, and when it comes to sex and gender, there is a lot of room for criticism. 

It is my intention, utilizing the philosophy and methodology of Integral feminism, to follow woman’s journey through the broad waves of human development, as Wilber presents them , to her arrival in feminist consciousness. Along the way I examine how Wilber positions woman and I make feminist incursions into this history where necessary. (p. 63)

Jean Gebser and Jurgen Habermas, primary sources for Wilber's integral model, also get their due from Nicholson. In chapter four, the author offers a thorough and cogent critique of Wilber's (via Habermas) views on the division of work and gender roles in the "Magical" stage of human evolution.

The evidence seems relatively clear that early horticultural societies were not terribly divided in work roles according to gender (as Wilber would have it). Wilber espouses somewhat of an essentialist position on gender and gender roles, and while there are essential differences in some respects, gender roles are (or were) more egalitarian and less rigidly divided.

Studies of contemporary horticultural societies show an equal distribution of productive work between men and women. Both women and men “plant, weed, harvest, and transport crops” after new areas of land have been cleared and prepared for cultivation, mostly by men (Huber 2006, 71). This is likely to have been the case in the Neolithic period also. (p. 109)
 
While moving towards the socially conventional ‘roles and rules’ of concrete operations and conventional morality, the early Mythic [13] period would not yet have the reified differentiations of gender roles and status divisions that are demonstrated in later stages. (p. 109)

 As horticulture became agriculture with the invention of metal tools, especially the hoe and later the sword, humanity moved from a early mythic worldview to a mythic-agrarian worldview. Kinship loyalties now played a lesser role in culture than did political/power loyalties. Dependence on and subservience to a king was now central in daily life.

By tracking these societal changes alongside changes in the Inanna story, the myth becomes reflective of the lives of its tellers.

The Sumerian mythologies of the goddess Inanna straddle the divide between the early Mythic and Mythic-Agrarian stages. Inanna is a particularly important case study. Encapsulated in the very first written mythic narratives, she is both a unique representation of the heroine and of the divine in female form. In this guise she represents the archetype of the Self as envisaged through the Mythic stage. The significant changes that occur in the manner of her representation as the Mythic stage transitions to Mythic-Agrarian demonstrate the shifts in consciousness that occur during this period. (p, 112)

Nicholson details some of the changes that occur in Inanna's myth over that period of time (roughly 2,000-3,000 BCE). This is how the author characterizes her subject:

 The Mythic Inanna embodied the values of adventure, curiosity, knowledge, sensuality and deeper self-knowledge through mysticism. As a spiritual hero she is both agentic and communal, transcendent and yet deeply immanent. As a goddess, Inanna fully represents the burgeoning consciousness of the Mythic Age. Fundamentally different to the mother Goddess espoused by Gimbutas [16], Inanna is a goddess of exploration and knowledge. (p. 113-114)

From here, Nicholson continues to trace the evolution of the archetypal feminine Self, the development of a heroine's myth, through Wilber's psycho-social stages of development.

Final Thoughts

This is a book I found to be educational, enlightening, thought-provoking, and with which I sometimes found myself arguing. Isn't that what good books should do? Being as familiar as I am with both Campbell and Wilber, however, it was easy to let Nicholson lead me on the "evolutionary journey of woman."

As a man who works with other men on issues around gender roles, this feels like an important book for men to read, at least as much so as it is for women. Perhaps nowhere is this so true as in the integral community, with its reliance on Warren Farrell and David Deida as essential leaders in masculinity.

The integral community, in particular, with so many of the primary authors being male and holding essentialist positions, dictated in part by Wilber, has alienated a lot of women. For example, here is a passage from the "Integral Operating System," based on the writings of Carol Gilligan:

Male logic, or a man’s voice, tends to be based on terms of autonomy, justice, and rights; whereas women’s logic or voice tends to be based on terms of relationship, care, and responsibility. Men tend toward agency; women tend toward communion. Men follow rules; women follow connections. Men look; women touch. Men tend toward individualism, women toward relationship. (Wilber, 2012)

Seriously? To define the feminine as communal, caring, and immanent and the masculine as agentic, rights-oriented, and transcendent is so painfully reductionist that both men and women should be turned off by this androcentric nonsense.

Now, we have Sarah Nicholson's book and voice to add some justice, autonomy, and individualism to the heroic journey of the integral feminine.

References:

1. Hughes, SS & Hughes, B. (2001). "Women in Ancient Civilizations". In Adas, Michael. Agricultural and pastoral societies in ancient and classical history. Temple University Press. pp. 118–119.
2. Eagly, AH, & Wood, W. (June 1999). "The Origins of Sex Differences in Human Behavior: Evolved Dispositions Versus Social Roles". American Psychologist; 54 (6): 408–423.
3. Erdal, D. & Whiten, A. (1996). "Egalitarianism and Machiavellian Intelligence in Human Evolution" in Mellars, P. & Gibson, K. (eds) Modelling the Early Human Mind. Cambridge Macdonald Monograph Series.
4. Wilber, K. (2012, Mar 11). The Integral Operating System. Part IV: What Type Are You? Retrieved on August, 4, 2014, from https://www.integrallife.com/member/ken-wilber/blog/integral-operating-system-part-iv-what-type-are-you

Controversial Spiritual Teacher Andrew Cohen Stepping Down from Role as Guru and Leader of EnlightenNext

Where the title reads "controversial spiritual teacher," please read abusive guru, the designation he has had on this blog for as long as I have been following the integral community and its assortment of associated male perpetrators. Andrew Cohen has been one of the most overt abusers through his use of authoritarian control over followers, much of which is documented on the blog What Enlightenment??! and EnlightenNixt, the compendium/companion site where many of the older posts are archived.

See also William Yenner's American Guru: A Story of Love, Betrayal and Healing-former students of Andrew Cohen speak out and Luna Tarlo's The Mother of God (Tarlo is Cohen's mother, a former follower, and a cogent observer of Cohen's controlling and manipulative tactics).

There has been growing issues around Cohen and his EnlightenNext organization over the past several years.

A few years ago (2010), they put up for sale their Fox Hollow compound in the Berkshires (MA). Although they maintained that the sale was in response to a more international presence of the organization, there were rumors floating around the Web that they had fewer devoted students, which meant less money coming in.

In 2011, EnlightenNext (the magazine formerly known as What Is Enlightenment?) ended its publication run of over 19 years and 47 issues, due to the "widespread financial challenges of the print industry."

Both of these events seem more serious in retrospect than they did at the time. According to information posted yesterday at What Enlightenment??!,

Sources close to EnlightenNext have since told us that criticism of Cohen began in the upper echelons over four years ago. Sometime over a year ago, some of these senior students were ordered by Cohen to meet together in London, apparently to attempt to purge themselves of their rebelliousness. Instead, at their meetings their questioning of Cohen’s authoritarian style of leadership deepened. They eventually stopped sending Cohen notes of their meetings, as expected and required. Soon they were joined in their dissent by other EnlightenNext leadership. A united front formed. As if this were not shocking enough, we heard that things had recently come to a head in a meeting between senior students and Cohen in Europe. A line was drawn in the sand, it was said. Not being satisfied with Cohen's response, a number of leaders left the community. Many other members followed suit.

And of course, Cohen's PR team is trying to spin the defections - and the fact that Cohen is steping away from his role as Guru and as leader of EnlightenNext - as simply the next progression of the organization's evolution.

EnlightenNext appears to be attempting to explain the changes as part of a natural evolution away from the authoritarian-mythic “blue meme” guru model, using terminology originated by Don Beck and Chris Cowan in their Spiral Dynamics model of human development, a model which has been widely adopted by Integral Theory teachers and thinkers, such as Ken Wilber. The PR Plan also identifies the need to address “Founder’s Syndrome,” a situation where the founder of an organization impedes its development. These theoretical explanations, with no mention of the harm Cohen and his organization have done to students and with no inkling of empathy for the suffering those students endured, make one wonder whether EnlightenNext’s culture of authoritarianism and abuse will really change. 

And what to make of the silence of those in the leadership who reportedly parted from Cohen? Although supposedly disaffected with Cohen, Jeff Careirra taught an on-line EnlightenNext program as recently as last weekend. Carter Phipps, who has been living in the Bay Area of California for almost a year, promoting his book “Evolutionaries” and participating in Integral community-related activities, has not publicly disclosed his split from Cohen or his future plans. Other students and EnlightenNext leaders have publicly remained similarly silent.

If you doubt the people around Cohen are well-trained in manipulated their public message, the good folks at What Enlightenment??! posted the PR plan being implemented around the coup d'etat led by Cohen's senior students.

It makes for interesting reading: 

From: Rosalind Bennett <rosb@enlightennext.org>
Date: June 15, 2013, 7:09:43 PM EDT
To: Rosalind Bennett <rosb@enlightennext.org>
Subject: PR & Communications plan for Andrew

Hello there, 

I just sent out the email below to the current Core students (Defining, Resolute and Committed Core) and also wanted you all to hear about our PR communications plan for Andrew. I'm sending this to everyone who I know is involved in the current programs and who I've personally spoken to, please feel free to forward this email on to others involved who would like to hear the messaging going forward. 

Thanks so much, 

Love,
Ros
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Dear All, 

I wanted to let you know the PR communications plan for Andrew that will roll out in the next few weeks. 

As most of you know Joel Pitney and I are responsible for Andrew's PR and media platform and we have been working on a message to the broader public regarding the situation we are in the midst of with Andrew, and all the subsequent changes. 

Many of you have contacted us sharing your urgency around making a public statement, and we thank you all for your input! We have taken everything you have said into consideration and come up with a plan that we are very happy with. 

Before I go any further I want to point out that while we're working very closely with Mary, Aterah, Morgan and the Education Department in our communications, what Joel and I are specifically responsible for (and what we've outlined in this email) has to do with communications from the Andrew Stream (to the broader public, Andrew's personal relationships, etc), and not the communications for the education programs and long retreats. 

GENERAL STRATEGY: 

We felt it was imperative to get an "outside perspective" on our PR communications as, being close students of Andrew in this emotionally charged situation, it's very difficult to envision the right message for the public at large. Our primary consultant has been our PR advisor Nate Winstanley. Nate is not only an excellent PR consultant, but he also trained in crisis management. He has been working with us for the last several years, and is fully appraised of Andrew's history, the history of EnlightenNext, and the current situation. Given his experience and his friendship with Andrew, we feel that he is the perfect person to help us with this messaging now, and his input has been invaluable. 

Nate has helped us to see that the most important point to consider in relationship to our PR strategy is that there is a tremendous difference between communicating to our "internal" audience of past and present students, and our "external" audience of people who follow Andrew's work, but are not part of any formal structures or communities (see a breakdown/description of our audiences at the end of this email). Nate also stressed how important it is that our public messaging be appropriate to our external audience, and that this should not be expected to address the issues that pertain to our "internal" audience of past and present students. 

He made it very clear that from an outside perspective, what is currently happening represents an evolution of both our organization/movement and Andrew's work. The fact that Andrew is acknowledging his mistakes, has stepped down from his role as Guru, and will be stepping down as head of the organization, is a reflection of the fact that our movement is changing and growing, and that Andrew is taking the necessary time off to reflect, respond, and take the next step in his own development. 

For the internal group of past and present students, Andrew must find a different and appropriate way to make peace; and, as most of you know, this internal process has already begun. He has already stepped down from his Guru role, which is on hiatus until spring 2014, and he is in the midst of responding appropriately to many past and present students. 

STEPPING DOWN FROM LEADERSHIP: 

Another very important distinction in our messaging that Nate helped us to understand has to do with how to announce Andrew's "sabbatical." He clarified that to frame the time that Andrew will be taking to reflect and respond as a sabbatical is not accurate. Given that Andrew will be doing a minimum of teaching work during this period, (the retreats and French forum) and that our many programs and content streams will continue in some form, from an outside perspective calling this time period a "sabbatical" would be confusing. Instead he suggested we emphasize in our public messaging that Andrew is stepping down from leadership, both within the organization and the spiritual community, and will be taking time to reflect and respond. 

So in our public statements, which will launch on Andrew's blog on June 28th (see Blog Themes below for more detail), we will announce that Andrew is "stepping down from leadership" rather than "taking a sabbatical." We feel that this is also more authentic as to what is actually happening, so please consider this in your own communications. 

BLOG THEMES: 

Our public messaging will center around a series of blog posts which will be published on all of the sites where Andrew writes (BigThink, HuffPo, etc) in addition to AC.org. They will be on two themes outlined below. The first blog will also be accompanied by an email to our list announcing Andrew's decision to step down from leadership and offer some description of how the EnlightenNext programs will be continuing forward: 

Confronting Founder's Syndrome: In this initial post, Andrew lays out what is happening for him right now in the context of "Founder's Syndrome," which is a common phase that organizations go through when due to a lack of willingness to give up control its visionary Founder gets in the way of the further evolution of the organization. He'll announce in this post that to address this situation, he's stepping down from leadership of both the organization and the spiritual community, and will radically reduce his teaching engagements to take time to reflect and respond. 

The Death of A Mythic Guru: In this second post (which may end up in multiple parts), Andrew will speak about his own development as a Guru and how he created a "mythic" Guru model within the postmodern world, outlining the negative and positive consequences of that. He'll talk about how difficult it has been for him to recognize the mythic structures within himself, and how he's going to now take the time necessary to develop both himself and the teachings. 

COMMUNICATIONS CALENDAR: 

Below is a list of the various communications that will go out to our different audiences over the next month:

• Today: Overview of communications strategy/plan to the Defining, Resolute, Committed, and Past students (this email!)
• 
Next few weeks: Series of calls/emails to various donors.

• 6/28: Blog #1 on Founder's Syndrome will go up on BigThink

• 6/28: Accompanying the blog will be an email to our email list announcing that Andrew is stepping down from leadership and giving a brief overview of what kinds of offerings they will continue to get from both Andrew and EnlightenNext.

• 7/6: Guru & Pandit Virtual Broadcast on the theme of The Death of A Mythic Guru

• 7/12: Blog #2 on The Death of A Mythic Guru goes up on BigThink


Thank you all for taking the time to read this. I apologize for the length of this email, but we felt it was important that we keep everyone informed as much as we can during this challenging period of our lives.

Also, when we have an approved plan of how Andrew's business line will be going forward, I'll send out another email. 

Best wishes all,
Ros & Joel 


AUDIENCE BREAKDOWN: 

Below is a description of the various audiences that we're reaching out to and an overview of the basic messaging strategy for each: 

"INTERNAL AUDIENCES":

Past and Present Students:
 Includes all Defining, Resolute, and Committed Core students and people who have been close students in the past. We are the people who are the most affected by what is happening and have the most investment in the whole situation and subsequent changes. These communications have several dimensions: First and foremost, Andrew is following up personally with people, both current and past students. Second, we as his communications team want to keep everyone abreast of our overall communications, so that everyone knows why we're saying what we're saying.


Donors: 
This audience has a significant overlap with past and present students. Since they have all committed financial support to Andrew and EnlightenNext, it is important for us to communicate how the current situation will affect Andrew's and the organization's short and long-term future, and the financial implications of this. We will be reaching out to communicate directly with our current donors within the next few weeks.


"EXTERNAL AUDIENCES": 

Blog Readers:
 This is our broadest audience and consists of people who engage with Andrew's content on a wide variety of external platforms (BigThink, Speaking Tree, HuffPost, etc). This audience is least familiar with Andrew and sees him more as a spiritual thought leader and less as a Guru with a community of students. This audience is the least interested in hearing about the details of our current situation, and our plan to communicate with them is through a series of blogs in which Andrew will speak about the current situation in more of a philosophical/cultural context (outlined in the Blog Themes section).


Email List:
 This is a group of about 35K people (~12K of which are very active) who receive consistent communications from us about new content, events, and products. This audience is a mix of people, but generally has more familiarity with Andrew's role as a teacher and also leader of our organization. Our primary communications to them will draw upon themes in Andrew's blog, but speak specifically about how we as an organization plan to respond to this situation and how that will affect the content and programs that they are used to hearing about.


Integral/Evolutionary Community: 
This is the segment of our public audience that is most familiar with the deeper dimensions of Andrew's work as a Guru and spiritual innovator. This audience has been following Andrew's work through the magazine, through the Guru & Pandit dialogues, and through other platforms like Craig Hamilton's, and is more familiar with the spiritual and philosophical stands that Andrew has taken in the post-traditional spiritual world. Our plan for this audience is for Andrew to use some of the remaining Guru & Pandit Virtual dialogues with Ken this year to explore some of the "Mythic-to-Post-Mythic-Guru" themes that are at the heart of the current situation.

Rosalind Bennett