Intro to Graves/Jung Model – Intro to Level 6

Level 6 — Green

“Sacrifice self now to obtain now for self/others.”

After the self indulgence and self promotion of L5, the next problem of existence extends from the push-line, “is that all there is?”
L5 looks around at a world beset with poverty, hunger, illness and disease, homelessness, prohibitively expensive, high-quality healthcare and education, violence, abuse, and ignorance — and says, “I’ve done all this, but what have I given back?” Even though L5 is often generous with its profits and material resources, it often fails to become personally involved in its charitable work beyond participation at an executive level. When L6 emerges, that dissociated involvement suddenly feels cold, distant, and empty.

For L6, having done well, accomplished monumental tasks, and fulfilled dreams of ambition alone looses its sparkle and appeal in light of the human condition. L6 will not accept less than personal involvement in its charities and causes, and sees the world as a social creation where humans are the primary caretakers of both the society and/or the environment.

The environs, which are the habitat of all humanity, are for the first time seen as more than a bottomless well of resources to be used for our every whim and profit. When the excesses of L5 have filled the air and waters with pollution and chemical waste; when aquifers, schoolyards, and ocean floors have been forever contaminated with radioactive waste that L5 cannot be bothered to dispose of safely because it will decrease quarterly profits; when L5s compulsion to breed more animals in a smaller space and with fewer losses, through pervasive administration of antibiotics and growth hormones, has left entire species of food animals defenseless against superstrains of disease (thanks to survival of the fittest at the bacterial and viral level…) — then L6 will awaken to the realization that what L5 has actually left vulnerable is humanity.

From L6, problems are relative to the environment and the circumstances. Right and wrong are no longer absolutes, but instead hinge on the deep and wide ocean of variables. Taking another human life is wrong. But is it wrong in war? Is it wrong when it is a situation of self defense? What about when it is a reaction to abuse? Is it as wrong to kill a drug dealer as it is to kill an innocent child? Should a child be held accountable in the same way an adult is held accountable when they take a life? At what age does a child become accountable? Is there a difference between intentionally taking a life and unintentionally taking a life? What if there is mental incapacity involved? Can an insane person be held accountable in the same way as a sane person? What constitutes insanity or mental incapacity? What if the life taken is that of a monster like Hitler or Dahmer? Are we justified in dropping bombs on cities where we know many children and other non-participating humans will be killed — even if a wild-eyed L3 tyrant has stockpiled biological and conventional weapons of mass destruction under the streets of the city?

Even though L6 becomes personally involved, and seeks to deal rightly with these complexities in every situation, the world is complex and full of misery and suffering innocence. The guiltless are swept up in the same currents of suffering as the guilty. Money will not fix these problems — but time and compassion could if there was enough of all three offered together.

L6 sees its successes at L5 as mere tools to be used in the betterment of the human condition — but it isn’t enough. There are still L5s out there wasting their money on themselves when they could be putting it to good use for their fellow man — for their community. They should be leaders, but instead they go on, blind and shallow. Oblivious to the world around them. Criminal, insane, sinful, stupid, useless and weak.

“The world has been depersonalized through determinism and tarnished through technology, thus creating a spiritual void that can only be filled by rediscovering basic humanity.” Toward that end, L6’s first line of defense to cope with these new revelations is egalitarianism. L6 will do whatever is necessary to make sure every person has equal rights, equal opportunity, and equal treatment under the law so that everyone can reach their full potential.

L6 will feel compelled to provide for the basic needs of all through universal healthcare, free lunch programs, subsidized housing, welfare programs, free immunization clinics, and early childhood programs.

In the face of the overwhelming chaos of L5, L6 will, as with all even numbered systems, begin to organize. The solution to problems effecting all of humanity is to gather together all those specialists and experts who have left their pure and unadulterated L5-ness behind, and form them into groups, agencies, societies, and boards. From these humble beginnings, we get the United Nations, CARE, the Environmental Protection Agency, the Food and Drug Administration, national research laboratories, Housing and Urban Development, Habitat for Humanity, Amnesty International, Head Start, the National Weather Service, and the Children’s Defense Fund.

L6 often looks at itself and its society and finds its numbers too small and its effect incomplete. For this reason, L6 often copes by complaining and proselytizing. L6 sees anyone not involved in its humanitarian, humanistic endeavors as outsiders. Where L4 might have proclaimed, “If God be for us, who can be against us?” L6 is more likely to claim, “He who is not with me is against me.” In fact, there is nothing L6 dislikes (or resents) more than those who will not join its worthwhile efforts. As a result, those who will not be persuaded to ally themselves with L6’s causes will eventually face legal mandates to join as L6 rises in power.

To cope with such a pluralistic society, L6 will limit any speech or other communication which has the potential for belittling or insulting any group, subculture, or minority. It is this aspect of L6 which has given rise to the idea of political correctness.

To cope with the complexities of his world, the L6 individual will turn inward and use his energy to develop himself/herself and to grow both spiritually and emotionally. This growth and inner development serves to make the individual more sensitive to the needs of others, more compassionate, and able to experience a more authentic and true existence. L6 is devoted to diminishing or eliminating his own barriers, and takes personally the admonition, “however you judge others, that’s just how you will be judged; what business do you have noticing a speck of dust in your brother’s eye, when you’ve got a two-by-four in your own eye?”

L6 copes with the world of suffering and inequality by giving of itself in all areas, including L5’s least likely stronghold of generosity: time. In fact, L6 may see the L5 chant of “busy busy busy” as the voice of “criminal, insane, sinful, stupid, useless, and weak.” Suddenly at L6, the greatest sin is to not share and give time to those who need it most — which is basically anybody not at L6. While L5 was busy being on time, scheduling, and keeping appointments and meetings; L6 uses time as it is needed — and looks down its nose at anyone not flexible enough to do the same. Meetings may be scheduled, and committees and boards may meet — but L6 will have no trouble being late, or missing the meeting altogether, if someone needs their help.

More than anything else, L6 is motivated by the need and desire to belong. It wants affiliation. It wants a society, a group, or a cause where it belongs and where it feels it can do some good. It has emerged from L5 with skills and expertise that can be used for the good of all, but specifically for the good of whatever cause(s) to which it chooses to ally itself.

The good of the tribe is too narrow. The good of the nation is the responsibility of the bureaucracy. — but the good of all society is a worthy challenge for L6.

Behind this need for affiliation, however, is a broader motivation. In its heart of hearts, L6 is motivated by love. Like L5, L6 exists in a world of abundance. Necessity is present in that it is truly necessary to help the helpless; but so is possibility. In fact, from L6, the possibilities and many ways to achieve and accomplish this aid are unlimited — because that is what was learned in L5. Creativity and ingenuity become the tools of love.

L6 wants to help — and with what it knows about excellence and the bottom line, it wants to help in big ways, as well as in the small and personal ways. It is as likely to buy houses for people as it is to build them; and as likely to sponsor college scholarships as it is to tutor one-on-one. For L6, social responsibility is an act of love.

L6 is motivated toward others as a reaction to the distance created by L5 technology. Where there are televisions, telephones, teleconference, Email, worldwide overnight delivery, post-it notes, and the internet; what L6 wants most is human contact. It doesn’t want more privacy, it wants less. It wants to join clubs with people who have the same interests and callings.

There is also motivation toward equality. L6 has just seen the top of the heap at close range in L5. But from L6, the view isn’t nearly so enchanting as it wanted to believe when it was in the throws of its L5-ness. From the penthouse, it wanted all those starving and suffering street people to just disappear — but they didn’t. And as L6 emerged, those same people ceased to look disgusting, and began to look pitiful, pathetic, and lost. L6 doesn’t necessarily want them all to live in air conditioned tract houses, (though in some Scandinavian cultures where L6 is emerging on a national level, this is part of the structure) but it does want them to have a chance. It wants them to have good, minimum health care. It wants them to be warm on cold nights. It wants the children to have the same education as other children. It wants them to eat nourishing food. It wants them to do fulfilling work. It wants them to be treated with dignity.

It also wants to be appreciated for all it does.

And it wants respect.

It also wants everyone — everyone — to share in its generous and loving world view. In the same way that L2 had within its structure the ability to cast out those who did not serve the tribe; and in the same way L4 has within its structure to imprison or impose a death penalty on those who do not conform to and obey the laws of the land; L6 has within its structure the ability to ostracize and punish those who do not freely contribute their resources to the society.

The punitive side of L6 is simply to withdraw its affiliation and respect. Those who will not play are forever forbidden. In a perfect world, according to L6, all voices should have an equal value and all voices should be heard. –Unless there is a voice that says all are not equal — and that voice will be permanantly silenced. On the surface, this side of L6 is not obvious, and possibly not give its proper attention. In reality, the punative measures of L6 are as radical, devisive, and extreme as those of L4.

The round-table with all nearly equal and the teacher a facilitator, helping toward the self-actualization of all participants and the furthering of their collective mission.

Success at L6 signals the rediscovery of others after the long dry spell of “self” in L5. This rediscovery brings mercy into the social equation, as well as an appreciation for choice, difference, variety, and diversity. L6 will show its respect for the future by guarding and investing in the health of the present, and will base its self worth on its contribution to the welfare of others. L6 sees social responsibility as a duty, and the use and protection of resources (both natural and financial) for humanity’s good as the highest possible calling. L6 will pride itself on flexibility, open-mindedness, and compassion, valuing emotion over evidence, and relationships over wealth.

When L6 is missing or incomplete, there may be an inappropriate (or absent) distinction between the self and the group, or an under or over-developed sense of obligation and connection to mankind. When L6 is unhealthy, there may be a diminished or exaggerated participation in the “civil society”. There may also be a compensation for guilt left over from L5 through social good deeds, or a search for spiritual guidance in non-traditional places. Replacing belief with the social religion of environmentalism, social responsibility, or political correctness is also a sign of distorted L6.

An unhealthy or missing L6 has the potential to create an overly emotional environment where tangible results are less important than transient feelings and ideas. This kind of imbalance can eat up funds, time, and energy faster than all the positive L5 skills can generate it.

In global politics, L6 takes on the form of socialism, but it is important to remember the distinction between the many manifestations of socialism and communism as it has so far demonstrated itself in the 20th Century. The communism practiced in the former Soviet Union, China, and the equatorial communist nations is vastly different from that described in The Communist Manifesto. Marx’ social document spoke more to revolution than to practice; but even so, described an ideal (the L6 idealism…) society rather than a workable, practical society (the L6 imbalance between want and tangible results….)

Many socialized political faces are emerging throughout the world, from the socialized medicine available in many countries, to subsidized housing; education; childcare; maternity/paternity leave; retirement; dental and optical care; vacation, family, and emergency leave; automobiles or other transportation, food and pharmaceuticals, and adult training/higher education. In parts of Europe, there is a minimum standard of living rather than minimum wage, and college education is available to every citizen child.

In less political terms, L6 can be seen in the international community as it endeavors to bring third world countries up to minimum living standards, and tries impose its first and second world priority of human rights on third world L3 nations. L6 will attempt to negotiate and mediate between warring factions rather than take sides or sit passively on the side lines.
L6 fuels international “affiliations” such as UNICEF and its parent, the United Nations, Amnesty International, and the myriad of social organizations dedicated to improving the living conditions, equality, fairness, and social justice of mankind.

On a local level, it is L6 which fuels organizations like the Habitat for Humanity, local food banks and health clinics. Urban L6 churches, synagogues, and temples provide multi-lingual services in order to include more people in their affiliation, and reach into the inner city neighborhoods with tutors and classroom helpers; escorts to see that children walk home in safety, and book and funding drives to see that classrooms have everything they need for an equal educational opportunity. L6 businesses provide community action days where employees are paid by their employer to provide community service or help in an L6 organization.

The most striking characteristic of L6 organizational structure is the creation of teams to get work done. The networking that occurred at L5 transforms into a social network which organizes equals at L6. Position on the ladder of success is no longer of any importance, as status gives way to group consensus, needs and feelings of all involved, and mutual support of worthy endeavors.

The team structure popular in seminars, trainings, consulting recommendations, and other reforms in L5 business come directly from L6v looking back at its previous workstyle and reacting to the individual ambition found there.

In pure L6 terms, these teams will not have a “leader” — at least not in the way L5 had used that term. The L6 position of leader might be more appropriately called a “facilitator,” or one who facilitates the smooth and seamless accomplishment of the team task by organizing the efforts of many equally valued and respected specialists working toward the same goal.

Even the popular name, “Self Directed Work Teams” describes the transition within fully developed L5 individuals into a group who agree to pool their expertise for the greater good. L6 motivation to get the job done never comes from external pressure or input. Instead, it draws on its greatest learning at L5 — that anything is possible, and that each individual makes his/her greatest contribution by being allowed the freedom to use their expertise and to create, invent, discover and explore. — But at L6 they do it together for the good of all instead of independently for the good of one.

The L6 organization wants to provide a comfortable, productive environment where everyone has what they need to live up to their full creative potential. They may provide cafeterias, coffee bars, recreational facilities, child care, complementary breakfast or snack service, nap and rest areas, lockers and showers, smoking lounges, full communications access, and/or flexible work schedules. To encourage peace of mind and the decrease of barriers between people, they may relax or completely do away with dress codes and time clocks, working instead in a task or goal oriented way.

Individually, L6 will have a somewhat divided focus, working both to make the human experience better for others, and better for themselves. While time and attention may be spent on the self at L6, the motivation is not expression, as it is in the odd numbered systems — the basic structure is still the sacrifice of the even numbers. While therapy at L5 serves to absolve and to explain; therapy at L6 functions as a change mechanism. L5 may be limited to the conventional therapy of popular culture — but L6 will seek out alternative therapies of all kinds in its search for its true self. Each new doorway, including such things as aroma therapy, traditional medicines of other cultures and herbal medicine; hypnosis; past life regression and time-line work; hydrotherapy; the enneagram, and even such non-therapeutic but equally self exploring L2 traditions such as astrology, divination, and earth magic, serve L6 as an authentic attempt (if not an authentic method) of stripping away the layers of self protection and the masks of deception we acquire throughout life. It is this willingness — and even eagerness — to sacrifice our shells of self protection and our masks that is the most authentic part of the L6 existence.

One of the best examples of L6 in our current world is U.S. President Jimmy Carter. A soft-spoken and gentle man, ever the peacemaker, Carter was elected as an ideal — what the U.S. of that era fancied it might like to be. Most of the country was firmly planted at L5 at the time, and in retrospect, knowing that when it is healthy, the next level up is always the most attractive world possible, he was elected as a “fish out of water.” Or perhaps as an eagle confined to water. We find Carter, now, an icon of sacrifice, spending his post-presidential years in service, both through his monumental efforts with the Habitat for Humanity, and through his presence and skill as a negotiator and mediator in situations of international crisis.

Although there were precursors of it (e.g., St. Francis),L6 emerged largely in the 19th Century and was the voice of many causes, from Charles Dickens literary cries against forced child labor/abuse, and against the L5 greed of Ebenezer Scrooge, to American cries against slavery. The L6 style in literature is the multiple-perspective presentation Joyce employed in Ulysses. This is sufficiently complex, so that it still seems too challenging to be popular.L6 themes appear commonly in films about AIDs, such as Philadelphia, which attempt to bring out the L6 empathy in audiences, and other causes, from Apartheid to American civil rights.

Sean Connery played an archetypal L6 as the title character in Medicine Man . He searched the disappearing South American rainforests as a medical researcher, only to find the cure for cancer in a rare insect that is destroyed by the fires of developers within hours of its discovery. This film simultaneously presents the sacrificing L6 man, and the environmental message of our own survival.

One striking cinematic and broadcast television example of L6 comes from Gene Roddenberry’s science fiction world of Star Trek. In the United Federation of Planets, Roddenberry’s broadly painted L6 reality, all the races of earth work and act as one, while still maintaining the cultural diversity, language distinctions, and heritage of each individual. Diversity is embraced, both within the stories of the Star Trek feature films and television franchises, and within Roddenberry’s own personal L6 life. He cast a black woman in a lead role of the first Star Trek television series, barely acknowledging that he was doing something unusual for that point in American history. He also featured a Russian character on the original series, which presupposed an end to the cold war on prime time television at a moment in history when such a thing seemed impossible.

In the content of his stories and in the structure of his work, he gave us weekly examples of an L6 world. One of Roddenberry’s most endearing and well known characters, Mr. Spock, faces the odd/even question head on in Star Trek 2: The Wrath of Khan, when he muses about acting for the good of the many (even) or the good of the one (odd). In the end, Spock sacrifices his own life for the good of the many — only to be resurrected by an L5 Hollywood in hopes of earning profits another day.

1. Are needy individuals being helped by organized or orchestrated efforts?
2. Are social ecology, equity, and opportunity significant motivators for work?
3. Is attention given to how an individual’s actions will effect others?
4. Is there cooperation and teamwork dedicated to accomplishing something complex?
5. Is there sacrifice of self (individual needs and desires) to make a better world for others?



The conscious dictum of L6 is that everyone’s perspective has an equal claim to truth, so that no one should be judged or precluded from a voice. This sends the L6, Civil-Liberty advocates to defend KKK members and other enemies of L6—albeit very reluctantly. This extreme tolerance and relativism denies any single significance for existence and thus, in practical terms, represses Meaning, which consequently becomes the archetype of the level. As already mentioned, L6, despite its permissive philosophy, is subject to extreme emotions against people who will not join it. These affects arise from this unconscious archetype (a feeling that somehow there is an underlying Meaning excusing cruelty in a kind cause, albeit a Meaning that can only be intuited). For instance, a Star Trek episode concerned an Empath (a perfect metaphor for the multi-perspective orientation of L6). Other aliens torture officers from the enterprise so that the Empath will cure them, even though she may die in the attempt. They are embodiments of the Wise Old Man (a common image of meaning) and their cruelty, which remains inexplicable throughout much of the episode, turns out to be for the greater good.



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