Is Warfare Endemic to the Human Condition?-by Craig Perry

As a military veteran with over two decades of experience in the Intelligence Community, the single question that most concerns me about the future is whether warfare is endemic to the human condition. Throughout my course of study in the UH Foresight program, I’ve often wondered how we will fight future wars, or what might precipitate such conflicts – but I never for a moment doubted that states would continue to utilize the military instrument of their national power for the foreseeable future. Warfare has been a recurring theme of human interaction since the dawn of history, and it has only grown more violent and destructive in the modern era. The persistence of armed conflict is consistent with the “realist” theory of international relations, which holds that states will maximize power in an anarchic international system without regard to their domestic political or social dynamics.

Yet when we were asked to conduct a “mental time travel” visualization exercise a few weeks ago, I found myself imagining a distant future without warfare, where “international” disputes are routinely handled without resort to violence. At the time, I struggled to explain how such a future could come about absent some global cataclysm or extraterrestrial threat, but I didn’t have to wait long. In A Theory of Everything, Ken Wilber presents an integral vision of existence, applying an “all-quadrant, all-level” approach to individuals and collectives in both their internal and external dimensions. Building upon the Spiral Dynamics model of social change, Wilber has created a highly complex and comprehensive theory that he uses to describe and understand virtually anything, including the behavior of nation-states. As I read his book, I began to realize this might be the explanation I was looking for.

According to Wilber, each individual passes through discrete developmental stages, from egocentric to ethnocentric to “worldcentric” and potentially beyond, as he or she matures. These same stages or levels – identified by color-coded “memes” – can be extrapolated to the collective to explain how societies operate, and they presumably describe human development anywhere in the world at any point in history. Each society manifests its own particular distribution of developmental levels – its “memetic mix” – among its population, and whenever enough people begin to exhibit an emerging level of consciousness, society’s developmental “center of gravity” moves further up the spiral. For example, during the Enlightenment, leading-edge philosophers embraced the “orange” meme, which over time spawned scientific breakthroughs, capitalism, the Industrial Revolution, and various political revolutions, producing a gradual shift in the collective memetic center of gravity from traditional “blue” to more modern “orange.” Something similar happened after World War II, as much of the “boomer” generation adopted the more egalitarian “green” meme, according to Wilber.

As a society’s center of gravity drifts, its members begin to see the world in different ways, and its leaders are more likely to pursue policies consistent with the predominant meme. This would presumably apply to international relations as well: states where the ethnocentric “blue” meme prevails are likely to view others as threats, while “orange” states may treat them as competitors. In the “World 1” societies of Europe, North America, and the Asia-Pacific region, where the “green” meme is becoming more pronounced, liberal democracies often take less confrontational approaches to international relations. For example, members of the European Union have abolished borders, adopted a common currency, and surrendered other aspects of their sovereignty to supranational institutions, while committing themselves to collective security – an outcome realist theory simply can’t adequately explain. Clearly, power is not the only consideration motivating these states.

If states at a particular level of development tend to behave similarly, and those at different levels behave differently, then this would suggest that the behavior of a state can change over time as its developmental center of gravity moves up or down the spiral. This does not necessarily imply an end to warfare anytime soon, however. So long as revisionist powers like Russia and China remain at the “blue” or “orange” levels of development, threatening their neighbors and flouting international norms, the United States and its allies will have no choice but to remain ready to defend themselves and their interests, with military force if necessary. Over time, perhaps, Russian and Chinese societies may develop further, prompting these great-power rivals to change their ways – but other “blue” regional powers and “red” rogue states will likely continue to seek influence through force. Therefore, while the likelihood and severity of conflict may gradually decline in the future, warfare will not soon vanish from the international scene.

Moreover, continued development further up the spiral is not a sure thing. First of all, while more people appear to be operating nowadays at the “green” level of consciousness or higher than ever before, approximately 70 percent of the population in America and Europe remains at the “blue” level or below. This suggests that, as the leading edge of society embraces ever-higher levels, the rest of the population largely lags behind, becoming increasingly heterogeneous and complex. Second, while leaders are more likely to operate at a higher level of consciousness than the rest of society, they cannot generally implement their visions without the buy-in of those they lead – meaning they will have to package their proposals in terms the population understands, and perhaps forego some of their more visionary ideas. Third, as such leading-edge perspectives become mainstream, then pass into the realm of tradition over time, people operating at lower levels of consciousness may begin to defend past progress against future innovation, making further development even more difficult.

Such social development is also not irreversible. On the contrary, now that modernity and postmodern egalitarianism have opened up a “Pandora’s box” of global interdependence and transnational threats, some societies seem to be regressing to previous levels of development, devolving into nationalism and protectionism and rejecting values once embraced as universal. Such lower-level memes appear to be reemerging in the US, Europe, and elsewhere, as the “establishment” – social elites, government institutions, mainstream news outlets, even civil norms of behavior – comes increasingly under attack. Such seemingly disparate phenomena as President Donald Trump, the British vote to leave the EU, even the success of Islamist political movements in the wake of the Arab Spring, all display signs of unhealthy spiral development “holons,” where the various levels remain unreconciled to each other or the world around them.

Applying Wilber’s integral vision to international relations doesn’t mean that we’re concerned only with politics, however. On the contrary, the “all-quadrant, all-level” model suggests that we should examine individual beliefs and behavior, as well as cultural and systemic phenomena. Such an approach reveals complex interactions within societies, where changes in each quadrant can influence the development of the others. For example, technological innovations such as social media have obvious implications for our culture, behavior, even the way we think about ourselves. Similarly, “progressive” political ideals, such as those enshrined in the US Constitution or the EU’s “ever closer union,” may encourage citizens to embrace the better angels of our nature, driving societies to ever-higher levels of consciousness. Conversely, countervailing influences, such as the legacy of American slavery or Russian malign influence in its “near abroad,” may retard social development.

I believe Wilber’s integral model can offer fresh insights to the field of international relations, and my preliminary analysis suggests that humanity may one day “grow out” of its tendency towards violent international conflict. If I am to more fully develop an integral theory of international relations, however, there are several questions I need to tackle:

  • Is Spiral Dynamics a universal mechanism of social change, or did other (World 2/3) societies develop differently? Have societies always developed this way?
  • What factors contribute to the movement of a society’s center of gravity up or down the development spiral? What can cause this movement to accelerate or reverse?
  • How are emerging memes propagated through society? What role do leaders play?
  • How would a second-tier (“yellow” or higher) development level manifest itself in international relations? What distinguishes this level from the “green” meme at the societal level?

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The Integral Perspective in International Relations according to Craig Perry

perry_UHCraig Perry is a Masters in Foresight student at the University of Houston who is also interested in Integral. In our conversations, he has brought up some interesting thoughts which are posted here:

“For example, the U.S. doctrinal “spectrum of conflict” as linear escalation from peace to war seems to me a “flatland” approach, addressing only the external behaviors and artifacts of warfare. Our adversaries often operate in a more nuanced, even sophisticated manner that factors in the internal dimensions of psychology and culture. An Integral approach would be particularly useful in what we used to call “military operations other than war” such as counterinsurgency (COIN) and counterterrorism (CT) operations. COIN is all about “winning hearts and minds” and building partner capacity to provide its own security – which has everything to do with the upper-left and lower-left quadrants. CT is typically more kinetic, but it also requires a sensitivity to local culture to ensure we don’t inadvertently inspire more recruitment and facilitation.

Spiral Dynamics plays a role as well, as security means different things to people at different levels of development – and a lack of security can drive which level of development predominates, as Maslow surely knew. I believe, for example, that “realist” theories of international relations best explain how states at the “blue/orange” levels tend to interact, but once states begin to exhibit “green” tendencies, more cooperative options like liberal intergovernmentalism become viable. If this is true, then an eventual end to war becomes a plausible alternative future.”

It is my intention to post on this site as many perspectives on Integral and Integral Futures as I can find. So if you would like to contribute or know someone who would, please contact me at

Masters of Strategic Foresight (MSF) Wake Melbourne 25th November 2016 By Richard Slaughter


In late November some 150 people turned up at the Kelvin Club in Melbourne for a private function to celebrate the success and mark the imminent closure of the MSF program at Swinburne University. The original program was set up in 1999 at the invitation of the then VC, Iain Wallace, as the Australian Foresight Institute (AFI). With Barry Jones as its patron and an experienced and capable board, it soon acquired a distinctive national and international profile. As is well known I was appointed as Foundation Professor of Foresight and ran the AFI until 2004. At that time a new VC was appointed who pursued a very different agenda which, for reasons best known to himself, included closing all the university’s institutes. The foresight program was then absorbed into the Business School. Peter Hayward took over the directorship and ran the re-named MSF for the next decade. The program will close in 2017 after 17 years.

During that time perhaps 200 ‘mid-career professionals’ have taken the program or, in some cases, taken units of particular interest from it. Listening to those who undertook the course one hears many variations on a consistent theme. That is, how it changed lives, allowed people to see the world and themselves differently and, in the end, to discern new personal, organisational and social options. So while the program had its ups and downs it will be remembered as an outstanding success, and one of which all those involved can be proud. And more have been involved than can be named here. They know who they are and thanks are due to each and every one of them.

It was fitting that Joseph Voros, who’d taught in the program longer than anyone, was the MC for the evening. His enduring penchant for formal wear received expression during the evening with many choosing to emulate his spotless dinner suit. A space was also made to remember some of the colleagues who were no longer with us: John Batros, Frank Fisher, Richard Neville, Jan Lee Martin and, of course, Adolph Hanich. Adolph was, in many ways, the genial ‘godfather’ of the AFI / MSF. He’d not only provided the original suggestion that led to its establishment but also enduring support and encouragement throughout.

Yet this was by no means a heavy or solemn occasion as evidenced by the many vibrant conversations taking place between people who’d shared both the frustrations and joyfulness of the course. Peter Hayward, also in formal attire, was in high demand to be thanked and pose for photographs with appreciative students and others.  The Sass and Vibe Quartet performed in a cappella (unaccompanied) mode, to the delight of all. Finally a brilliant dash of humour was added to the mix with the Foresight Foursome. This was the brainchild of Bec Mijat who worked with artist John Corba to produce delightfully witty caricatures of Joe Voros, Peter Hayward, Rowena Morrow and myself. These ‘luminaries’ were re-named as The Voroscope, Captain Foresight, Madam Tomorrow and, for myself, Richard A. Sorcerer! Hopefully this initial group will be expanded over time.

Sass and Vibe provided a farewell musical wind-down and the after-party moved downstairs to the bar where conversations continued well into the night. Overall, it was a highly successful event that all who were there are unlikely to forget.

Further information

AFI history and program:

AFI foresight monographs:



Revisiting the “other” or why we should stay calm and give Trump a chance…..for now.

Emotions are running high since our president-elect has been announced! There have been protests in various cities, walkouts of high school and college students and new Facebook pages organized around this. No one can stay objective to the values of others when their emotions are high because it evokes the “fight or flight” response. When this happens our capacity to hold multiple perspectives becomes narrower as we have less access to our neocortex while the amygdala is in command. ( I don’t blame anyone for expressing their authentic emotions and personal truths. However, in order to do a better job of forecasting as a Futurist, it’s much easier if we don’t make someone unlike ourselves the “other.” And, if we can objectively observe values, then we can forecast future behavior more accurately.

On September 11, 2011, I wrote a blog on the “other” ( In it, I reminded folks that Integral promotes all perspectives because they may have partial truths. Furthermore, if there is a strong reaction to something, then it should at least be explored for “shadow” issues that need to be healed and integrated into our whole consciousness. The value in this integration is, so that we have a better chance of controlling these issues instead of them controlling us. Every good futurist has a responsibility to explore their blind spots for questionable assumptions.

I was disappointed when Trump won the election. Hubby and I both caucused for Bernie as he comes closer than any other candidate to our personal values. Since he lost the primary, we got behind Hilary, but I told hubby and my Trump friends that I thought Trump had a good chance because I know the center of gravity values in this big beautiful country of ours is closer to Trump than Hilary. However, since the popular vote went with Hilary, it gives me hope the values of the country are going in the direction of more inclusion and pluralism. ( ).

If you know the values within a group or individual, it is easier to assess what their behavior will be in the future. While our new president-elect is certainly difficult to pin down where his authentic values are, I personally am going to try to take the high road, stay calm, and give him 100 days to see if he may be a better president than anticipated! How about you?

Welcome to Integral Futures

Integral Futures is an approach to Futures that uses Ken Wilber’s Integral Theory as its framework.  Integral Theory contains a holistic, four quadrant model that explores the interior (intentional) and the exterior (behavioral) of the individual and the interior (cultural) and the exterior (system or social) of the communal or collective. (Wilber, 1996)

Richard Slaughter was the owner of this domain for many years but has graciously transferred it to me for which I am grateful and will do my best to be a responsible, conscience steward.

Integral theory tells us that reality arises in the presence of and through the consciousness and experiences of individuals and collectives which can then be observed through behavior, science, nature and social systems.    What distinguishes Integral is that it considers the subjective experience and integrates it along with the objective, intersubjective, and the interobjective. The effects of one quadrant affect the others and a balance of all four quadrants will contribute to the health of the individual and or  the collective.  Because of the inclusiveness nature of this theory, practitioners  have a framework that is meta- or at a higher level  that will not reduce or collapse the interior experience of individuals and collectives into the exterior realm (reductionism).  All perspectives are taken into consideration. This will not create integral but will guide and track integral attempts by its practitioners. (Esbjorn-Hargens, 2009)

It is my intention to share with you my thoughts on what is happening in the world of Futures and Integral and Integral Futures specifically.  I would love to collaborate with you so feel free to contact me with any thoughts to expand or disagree.  Thanks for joining me on my journey.

Wilber, K. (1996) A Brief History of Everything, Shambala, Boston & London

Esbjorn-Hargens, 2009P.3

My interior consciousness has value… or why I love the upper left!

My favorite quadrant of the  Integral matrix is the upper left.  This quadrant is the conscious subjective of the individual interior or the “I” of the matrix.  This is where personality type, gender types, altered states, normal states, phenomenal states, cognitive awareness, emotional access, interpersonal skills,  psychosexual  expression and spiritual experiences reside. (Esbjörn-Hargens)

My spiritual experiences are probably why I love the upper left  the most as those experiences have the most meaning for me and inform everything else I do as an individual.  Integral verifies this happens to everyone as it proposes that each quadrant has an effect on the others whether it be conscious or unconscious. (Esbjörn-Hargens)

My favorite spiritual practice is “ecstatic dance” as there is something about moving the physical body which also moves whatever is stuck which is able to rise to consciousness whether it be some type of creative solution or other “ah ha’s” that may arise. Every once in a while, if I’m lucky, I enter an altered state where instead of me doing the dance I am able to rest in the state of being danced.  It feels like heaven and I call it a “dancegasm”!

Do you have something similar that happens to you that is generated from the upper left?

Integral Futures and the “other”

Before you start thinking I’m about to expound on some horror movie or equivalent  such as the “thing” let me explain.  One of the reasons why Integral is important to Futures is because with this perspective it makes inclusion of the “other” a priority.  In order to cover all the bases of the Integral map or framework, the “other” must at least be considered. That does not mean the “other” may have all the truth, but it may have some or parts of the truth which give a fuller, more comprehensive picture of whatever Futures angle is being explored.

The main two reasons why I respect the Integral framework so much is because it includes the subjective but also because it has a “shadow” component to it that most models do not have.  Carl Jung said that whenever an individual has an emotional charge either positive or negative to another individual s behavior, it may be because of disowned parts of themselves that are projected on to others.  An example of that would be when an individual who is clearly angry is denying their anger and accusing others of possessing the anger.

So not only does Integral make  a Futures endeavor more (w)holistic, but it also is attentive in making sure it is psychologically developmentally healthy, which is always something worthy in my opinion.  How about you?