Gary’s work as a dramatherapist is an attempt to establish the connection between Integral Theories Integral Life Practice and the Work-ins of metaReality as a practice application for personal and cultural emancipation, with the aim of proposing a possible version of Volume Four of The Philosophy of metaReality: Work In: The Manual.

1. www.alethic-coaching.org
Gary Hawke

2. Connecting to the Pulse of Freedom: The
Work-ins of metaReality and Integral Life
Practice.
Creating a metaPractice of Transformation
and Emancipation.
Gary Hawke
Critical Realism Reading Group
London 2015

3. Overview
• Back ground on Dramatherapy in relationship to Critical Realism
• Integral Life Practice
• A view of Practice
• The Work ins of metaReality
• Using metaReality and Integral Theory

4. The Therapeutics Encounter or the
research of the interior

5. The four dramaturgists that influence
dramatherapy and how their work might relate
to Critical Realism.

6. The question, then, for the theater, is to create a
metaphysics of speech, gesture, and expression, in
order to rescue it from its servitude to psychology
and "human interest." But all this can be of no use
unless behind such an effort there is some kind of
real metaphysical inclination, an appeal to certain
unhabitual ideas, which by their very nature
cannot be limited or even formally depicted.
These ideas which touch on Creation, Becoming,
and Chaos, are all of a cosmic order and furnish a
primary notion of a domain from which the
theater is now entirely alien.
Artaud A 1958: pp 90, The Theatre and Its Double, Grove Press, Inc.
Antonin Artaud

7. Jerzy Grotowski
…the question is: what do you want to do with
your life; and so – do you want to hide, or to
reveal yourself? There is a word which, in many
languages, has a double meaning: the word
discover/ uncover. To discover oneself means
to find oneself, at the same time uncover what
has been covered: to unveil. If we want to
discover ourselves […], we have to uncover
ourselves (unveil, reveal ourselves). “Find out –
unveil”. There is something exceptionally
precise about this double meaning.
(Cited in) Schiecher R 2013: pp 219 The Grotowski Sourcebook, London, Routledge

8. Hegel asserted that the character is free, that is, that
the inner movements of his soul must always be
capable of being exteriorised, without hindrance. But
to be free did not mean that the character could be
capricious and do whatever he wished: freedom is
the consciousness of ethical necessity. He must not,
however, exercise his freedom with regard to the
purely accidental or episodical but only regarding
situations and values common to all mankind or to
nationality – eternal powers, moral truths such as
love, fi lial love, patriotism, etc.
Boal A 2008: pp 63, Theatre of the Oppressed, London, Pluto Press
Augusto Boal

9. http://www.theartsdesk.com/theatre/interview-director-peter-brook
“We have to stage the visible,
and through it, show the
invisible.”
Peter Brook

10. The Dramatherapy Interventions
Constellation

11. Let us begin with Integral Life Practice

12. “ILP integrates our basic human
aspirations. ILP does not view the
impulse to grow (to become all that
you can be) as if it is separate from the
impulse to contribute (to make a
difference, to be of service to others
and our world.) We cannot live a fully
self-actualized life without making
contributions to others and our world.
We cannot make our fullest
contributions to others and our world
without growing and waking up and
actualizing our potentials” (Terry Patten 2009)
Patten T, What is Integral Life Practice? http://www.integralspiritualpractice.com

13. “The universal starting point for ILP is the 4 Core Modules. That’s because they
relate to four primary dimensions of your individual being: body, mind, spirit, and
shadow. They don’t require anything or anyone else but you. So you can, if you
wish, work on them by yourself. If you consistently engage practices in each of
these four areas, you’ll empower and turbocharge your overall development.”
Excerpt From: “Integral Life Practice: A 21st-Century Blueprint for Physical Health, Emotional Balance, Mental Clarity, and Spiritual
Awakening.” p 61

14. Nonexclusion - guides us in accepting the valid truth claims of each
practice but only insofar as they make statements about the existence of their
own axiology, and not when they make statements about the existence of
phenomena enacted by other practices.
Enfoldment - suggests that all practices are in themselves true and
adequate; but some practices can be more encompassing, more inclusive,
more holistic than others.
Enactment - suggests that one practice will bring forth a particular set
of experiences and, accordingly, one practice does not give “the correct
practice” and therefore it cannot be used as if it did, in order to negate,
criticize, or exclude other experiences brought forth by other practices.
Integral Life Practice makes use of Integral Theories Integral
Methodological Pluralism

15. Suppose one distinguishes:
pactice1 , as the transformative
capacity analytic to the concept of
agency, or that when we practice we
are increasing our relationship to an
intrinsic aspect within our dialectic
of the desire for freedom.
practice2 is practice as a structure of
domination, exploitation,
subjugation and control, in which I
see my practice as the only thing
that can being me freedom, leading
to freedom not as a transformative
capacity but something that is given
to me.
The Two Version of
Practice

16. And moving on to The Philosophy
of metaReality

17. “Meta-reality presupposes that accessing the ground
state identifies the transcendental real self, which is
our domain of non-duality where our ‘capacity for the
right action’ can be achieved (Bhaskar 2002b: 38).
However, the ground state is usually obscured by a
combination of our ego and our complex embodied
personality, which are the product of our
contemporary social settings.”
Haji-Abdi. A 2014 pp 182 (iBook) “Critical Realism, Somalia and the Diaspora Community, Routledge.
The shedding of the contradiction of the ego allows for a greater
expression of the transcendental real self.

18. Or to uses Roy’s words
We can, must and will be re-united, as embodied
personalities, with our transcendentally real selves
which are our ground-states and our self-alienation
terminated.
Bhaskar, R 2012: pp 39 The Philosophy of MetaReality: Creativity, Love and Freedom Routledge

19. Bhaskar, R 2012: pp 280 The Philosophy of MetaReality: Creativity, Love and Freedom Routledge
When we understand reality as
not just constituted by four-
planar social being, but as
constituted by n-dimensionally
generalised four-planar social
being, that is all these planes
understood as incorporating
also an emotional, mental and
in principle intervening and
further levels, ultimately
grounded by the cosmic
envelope, then we see the full scale of the task of self-realisation or
freedom for any and therefore all human beings.

20. The aim of practice1 is to absent the conflict and contraction at the demi real or
the world of dualism, creating a self reflectively consolation at the actual or dual
world, and allow a re-enchantment of the meta Real at the level of the non dual.

21. “… traditional forms of Non-Dualism are, in actuality, founded in the efforts to exclude
conditionally manifest reality and (therefore) seclude oneself in the Bliss of contemplating
the Transcendental “Self”. Thus, such traditional forms of Non Dualism are “non-dual” only
by virtue of excluding or intentionally ignoring the conditional aspects of reality. Such
traditional forms of Non-dualism are, in fact, still “built” on an essentially dualistic
conception of existence – a conception that pits “self” against “not-self” and attempts to
resolve resulting conflict by focusing entirely on the “inner world“ of the self and exclude
involvement in the “outer” world of “not-self”.” (Adi Da Samraj: The Aletheon 2009, pp 2070n5)
As we practice we need to be mindful of
escaping into the bliss of the non dual as an
escape from the dualistic world of
contractions. However the more we express
our desire for freedom through practice, the
more we are able to create a deeper relation
to the four plains of the constellation of the
world of dualism and embody a re-enchanted
reality as the non dual.

22. Of course the mutual entailment of inner and outer implied by the theory of co-
presence means that whenever we are working on ourselves, we are not only
immediately working on the world (obviously insofar as we are part of the world)
but working on that aspect of being which is enfolded within all other like beings
too. In this perspective from the theory of co-presence there is actually no such
thing as solitary or individual action. We are always, even in our most private
moments, affecting (or potentially, that is tendentionally) a momentous change in
the world. We are never alone when we are all one. When we are whole, that is
free, then we are at one with the cosmic totality. (Roy Bhaskar 2012 pp 152 n25)
Bhaskar, R 2012 The Philosophy of MetaReality: Creativity, Love and Freedom Routledge
Practice1 is a process in
which we work on
ourselves, the world,
and all beings.

23. 1) Concentration, single-pointedness,
mindfulness and the power of
attention.
2) Exercises in the motility and
universality of consciousness.
Exercises in identity consciousness,
transcendental identification and co-
presence.
3) The creative power of thought,
including visualisations.
4) Koans and ways of subverting the
egoic mind.
5) Practicing watchfulness; just
observing.
6) Witnessing. (Bhaskar R 2012 pp 174)
And to support the
process of self realisation
the philosophy of
metaReality offers a set
of practices that just as
we work out in the gym
we can work in the
realism of the non dual.
Bhaskar, R 2012 The Philosophy of MetaReality: Creativity, Love and Freedom Routledge
“…I see the whole process of
self-realization and
emancipation as necessarily
coming from within.” Bhaskar, R and
Hartwig, M. 2012. Beyond East and West. In: Harwig,
M. and Morgan, J ed. Critical Realism and Spirituality,
Routledage, pp. 221.
1
2
3

24. 1M - Begins with the moment of calling to practice as a desire or will to become free.
Our practice as being in movement
2E - Moving to the creation of our practice, or exploring the edge of working toward the
letting go of that which holds back our freedom.
3L – With love we bind ourselves to the totally of a new level of being as our practice begins
to open up a deeper relationship to freedom.
4D – As our practice deepens we become a transformative agent, and express freedom as
the domain of right action.
5A – Awakening to the understanding that to be fully free means that we have to expand
out intention for freedom to all, and that our being free is a condition of the freedom of all.
This allows out practice to become a practice of spiritual emancipation.
6R – With freedom as our emancipatory practice for all, we able see reality as re-
enchanted.
7Z – Our practice now bring us to our ground state as we express freedom as the zone of
the non dual.

25. Bringing together
Integral life practice
offers a flexible frame
work in which to set our
practice.
The Philosophy of
metaReality provides
the levels of being
that we want to
practice in.

27. Bhaskar, R 2012: pp 309/310 The Philosophy of MetaReality: Creativity, Love and Freedom Routledge
“Ultimately to be a reflexive being you must be able to adopt
the first-person standpoint for every being in creation, that is
to say you must overcome every egocentricity, every binary
oppositionality within and between yourself, your class, your
caste, your occupation and the rest of the world, and you must
overcome the binary opposition between god and yourself or
the rest of the world. So the ideal of reflexivity is something to
be striven for in practice and not just theory.”
Why is practice important if we want to understand
how someone encounters , experiences and
embodied their world.

28. Emancipation can be seen as a trialectic of being, in which we
create a new perspective, which leads to a new action, which
leads to a new being.
Integral Life Practice aims to develop and expand the legitimacy
and authenticity of the agent’s perspective, through
developmental growth.
Critical Realism exposes the importance of maintaining
nonidentity and absence as an exposition of the unblocking of
oblivion, leading to the agent as an open totality expressing their
causal intentionality as right action on all 4 plains of the social
being.
And through Philosophy of metaReality’s Workins, the agent is
able to begin the process of re-enchantment of the world as
identity over difference from the inside out, as their pulse of
freedom.

29. Where next
If it is embodied intentionality which
earths social life, (Bhaskar 2008 p164)
then practice is the process in which we
work towards the right action of an
emancipatory intention for freedom at
all four plains of the social being.
Bhaskar, R, 2008 Dialectic: The Pulse of Freedom Routledge

30. Chris Smith 2010 pp 18
Conclusion
Humans are profoundly finite creatures, in both
body and mind. The tensions arising between
human capacities and human limits—between
the vastly capable and severely finite in human
life—give rise through emergence to creative
patterns of lived practice that often solidify into
what we call social structures.
Smith C (2010) What is a Person, The University of Chicago Press

31. www.alethic-coaching.org
Gary Hawke