1. Developmental Lines
1.1. A line on the spiritual questions
1.1.1. What am I aware of? (cognition) What do I need? (needs) Who am I? (self-identity) What is important to me? (values) How do I feel about this? (emotional intelligence) What is the right thing to do? (morals) How should we interact? (interpersonal) How should I physically do this? (kinesthetic) What is of ultimate concern to me? (spirituality)
1.1.2. Image
1.1.2.1. Image 2
1.1.2.2. Image 3
1.1.2.3. Image 4
1.1.2.4. Image 5
1.1.2.5. Image 6
1.2. Robert Kegan's Theory of Adult Development
1.3. Susanne Cook Greuter - Stages of Ego Development
1.4. Jean Gebser's Structures of Consciousness-WorldView
2. Levels as waves, structures and stages
3. Wilber's "Eight Zones" model
4. Integral Spirituality The Role of Spirituality in the Modern and Postmodern World
4.1. Integral Approach
4.1.1. AQAL (ah-qwul), which is short for all quadrants, all levels, all lines, all states, all types
4.1.2. observation that the ìmetaphysicsî of the spiritual traditions have been thoroughly trashed by both modernist and postmodernist epistemologies
4.2. Introduction: Integral Methodological Pluralism
4.2.1. Integral Methodological Pluralism (IMP) involves, among other things, at least 8 fundamental and apparently irreducible methodologies, injunctions, or paradigms for gaining reproducible knowledge (or verifiably repeatable experiences)
4.2.1.1. 8 fundamental and apparently irreducible methodologies
4.2.1.2. Image
4.2.1.2.1. Image 2
4.2.1.3. These 8 fundamental perspectives also involve 8 fundamental methodologies.
4.2.2. the quadrants, which suggest that any occasion possesses an inside and an outside, as well as an individual and a collective, dimension.
4.2.2.1. I, you/we, it, and its (a variation on first-, second-, and third-person pronouns;
4.2.2.2. another variation is the Good, the True, and the Beautiful; or art, morals, and science, and so onónamely, the objective truth of exterior science, or it/its; the subjective truth of aesthetics, or I; and the collective truth of ethics, or thou/we).2
4.2.3. a Holon -
4.2.3.1. a whole/part, or a whole that is a part of other wholes - thus each of the items labeled in the various quadrants can also be referred to as a holon
4.2.3.1.1. tổng thể nhưng là một phần của tổng thể khác
4.2.4. Start with any phenomenon (or holon) in any of the quadrants - for example, the experience of an I in the UL quadrant
4.2.4.1. That I can be looked at from the inside or the outside,
4.2.4.2. I can experience my own I from the inside,
4.2.4.2.1. in this moment, as the felt experience of being a subject of my present experience, a first person having a first-person experience.
4.2.4.2.2. Introspection, meditation, phenomenology, contemplation, and so on (all simply summarized as phenomenology in fig. 3)
4.2.4.3. I from the outside, in a stance of an objective or Scienctific observer
4.2.4.3.1. I can do so in my own awareness (when I try to be objective about myself, or try to see myself as others see me)
4.2.4.3.2. attempting to be scientific in my study of how people experience their I
4.2.4.3.3. The most famous of these scientific approaches to I-consciousness have included systems theory and structuralism. 4
4.2.5. the study of a WE from its inside or its outside.
4.3. Zone 1: Phenomenology, Experiences, and States of Consciousness
4.3.1. What do interior holons look like from the inside? Whatever you happen to be feeling right now. AQAL highlights is the difference between structures and states.
4.3.2. Structures, in the most general sense, is basically just another term for the levels in any line (in any quadrant). Each of the levels in a line has a structure or patterned wholeness
4.3.2.1. That patterned wholeness, or stages of them, when viewed from without in an objective fashion, are exactly the structures studied by structuralism and developmentalism.
4.3.2.2. (These structure/levels emerge in sequential stages, and so we often use structures and stages interchangeably, but technically they are different
4.3.2.3. we will refer to structurestages when we mean the sequential unfolding of zone-2 structures in the psyche. Loevinger, Kegan, Selman, Perry, Broughton, etc., are structure-stages.)
4.3.3. zone 1 in the UL (the inside view of an I) is simply whatever I happen to be thinking, feeling, and sensing right now
4.3.3.1. describe my present, immediate, felt experiences and apprehensions in direct 1st-person terms
4.3.3.2. (ìThere is a sensation of heaviness, heat, tension, lightness, luminosity, feelings of love, care, exaltation, momentary experiential flashes, etc.î), and many forms of phenomenology,
4.3.3.2.1. many forms of phenomenology,
4.3.3.3. Those are all variations on zone-1 approaches, some of which investigate particular types of interior experiences known as phenomenal states.
4.3.3.3.1. types of interior experiences known as phenomenal states.
4.3.3.4. What I experience in an immediate, 1st-person fashion includes, in addition to specific contents or immediate experiences (a feeling, a thought, an impulse, an image, etc.), what are often called phenomenal states.
4.3.3.5. Structures can only be discovered by a zone-2 methodology, which is why you cannot discover them using meditation or contemplation of any variety.
4.3.3.6. States, on the other hand, are directly available to awareness, under various circumstances. I experience states, not structures.
4.3.3.7. Vedanta, for example, gives 5 major natural states of consciousness: waking, dreaming, deep sleep, Witnessing (turiya), and Nondual (turiyatita).
4.3.3.7.1. In addition to natural or ordinary states, there are altered or nonordinary states, including exogenous states (e.g., drug induced), and endogenous states (which includes trained states such as meditative states
4.3.3.7.2. Heightened states, ordinary or nonordinary, are often called peak experiences.
4.3.3.7.3. 1. gross-waking states, such as what I might experience riding a bike or reading this page;
4.3.3.7.4. 2. subtle-dream states, such as I might experience in a vivid dream, or in a vivid day-dream or visualization exercise, as well as in certain types of meditation with form;
4.3.3.7.5. 3. causal-formless states, such as deep dreamless sleep and types of formless meditation and experiences of vast openness or emptiness;
4.3.3.7.6. 4. witnessing states or the Witness which is a capacity to witness all of the other states, such as the capacity for unbroken attention in the waking state and the capacity to lucid dream;
4.3.3.7.7. 5. ever-present Nondual awareness, which is not so much a state as the everpresent ground of all states (and can be experienced as such).
4.3.3.7.8. Vedanta and Vajrayana maintain that those states (and their corresponding bodies or realms of being) are available to all human beings by virtue of ìthe precious human body
4.3.3.7.9. What this means is that these major states of being and consciousness are available to all humans at virtually any stage of growth, including even an infant, simply because even infants wake, dream, and sleep.
4.3.4. Trained States: Meditative and Contemplative States
4.3.4.1. State training is a particularly advanced zone-1 technology brought to staggeringly advanced forms in the great meditative traditions East and West
4.3.4.1.1. Generally speaking, natural states do not show development.
4.3.4.1.2. But some states can be trained, and when this involves attention deployment as many forms of meditation and contemplation do - then these states tend to unfold in a sequential fashion, and when they do so, they tend to follow the natural order of gross to subtle to causal to nondual states.
4.4. Zones 1 and 2: Zen and Spiral Dynamics
4.4.1. Spiral Dynamics is based on the work of Clare Graves, one of the great pioneers of zone-2 developmental studies.
4.4.1.1. His model is based on research originally done with college students presented with one question: Describe the behavior of a psychologically healthy human organism
4.4.1.2. Graves found responses to his question that eventually led him to formulate a system of development of what he and his students called levels in a values system
4.4.1.2.1. values system.
4.4.1.3. Spiral Dynamics, based on Gravesís work, refers to a ìvMEME,î defined as a systems or values meme, and also as ìa core intelligence
4.4.1.3.1. vMEME
4.4.2. the 3rd-person descriptions of various 1st-person realities.
4.4.2.1. The reason that you can describe Levels 5, 6, 7, and 8 even though you are only at Level 4 yourself is that these are exterior or zone-2 descriptions. They are the 3rd-person descriptions of various 1st-person realities.
4.4.2.2. You can get a perfect 100 on the exam because you can memorize these 3rd-person descriptions, even though you yourself are not at the higher levels whose descriptions you have memorized.
4.4.2.3. This one says: Please describe Level-8 experience as it is directly felt now, in immediate, 1st-person language,and this includes an oral exam with the same requirements. If your self-sense is truly at Level 4, you will thoroughly flunk this exam. You can pass the 3rd-person exam, but you flunk the 1st person exam.
4.4.2.3.1. SD đứng ở góc nhìn của người thứ ba, third person perspective nghiên cứu về phenomenal states của I UL quadrants, chúng ta có thể tìm hiểu về SD và mô tả nói về các cảm nhận, trạng thái của những giai đoạn gross, sutble, causal, witness, non-dual nhưng có thể chúng ta thực sự chưa trải qua trạng thái causal chẳng hạn
4.4.2.3.2. Chúng talk, not walk, chúng ta nói về nó nhưng chưa chắc chính chúng ta trải nghiệm nó.
4.4.2.4. studying the stages of SD can give you the outside (or 3rd-person) view of these stages, but cannot transform you to any stages higher than you are already at.
4.4.2.5. This is not a fault of the system, this is exactly what zone-2 descriptions are namely, 3rd-person descriptions and structural formulations of 1st-person realities.
4.4.2.6. It engages 3rd-person cognition, not 1st-person self-identity
4.4.2.7. Again, this is NOT a fault of the model, it is EXACTLY what zone-2 approaches do (or 3rd person approaches to 1st person realities).
4.4.3. As for transformation itself: How and why individuals grow, develop, and transform is one of the great mysteries of human psychology.
4.4.3.1. So lets say that whatever zone-2 level you are at, you decide to take up meditation. This is a 1st-person adventure, not a 3rd-person study.
4.4.3.2. If you successfully take up any serious form of contemplation or meditation, you will begin to have a series of experiences. Because these are meditative experiences and states, they are not the fairly rigid structural-stages of most zone-2 approaches.
5. 4 Quadrants of reality
6. States Of Conciousness
7. Spiral Dynamics
7.1. Slide Powerpoint
8. Applications
8.1. Wake Up, Grow Up
8.1.1. Trello
8.1.2. human beings actually have two quite different—but equally important—types of spiritual engagement or types of spiritual awareness
8.1.2.1. spiritual intelligence,
8.1.2.1.1. spiritual intelligence is one of perhaps adozen multiple intelligences that all human beings have (others include ones such as cognitive intelligence, emotional intelligence, moral intelligence, kinesthetic intelligence, musical intelligence, aesthetic intelligence—and, yes, spiritual intelligence)
8.1.2.1.2. Spiritual intelligence is just that: our intelligent or intellectual approach to Spirit or an ultimate Reality—how we think about that Reality, the concepts and symbols we use to represent it, the ideas we form about it: our general worldview when it comes to religious or spiritual realities.
8.1.2.1.3. When it comes to Spirit, it’s our talk.
8.1.2.2. Spiritual experience.
8.1.2.2.1. direct spiritual experience. This is not our talk, but our walk. It’s not any content of Awareness, but Awareness itself.
8.1.2.2.2. Where spiritual intelligence might tell us that we are one with the All, with spiritual experience we directly and fully experience that oneness with the All—we don’t think it, we ARE it, so-called Kosmic consciousness or ultimate nondual unity consciousness or the Great Perfection or Christ consciousness or Yeshe or Ein Sof, and so on.
8.1.2.3. Their spiritual experience is profound, but their spiritual intelligence is pretty mediocre
8.1.2.3.1. a person can have a direct satori or awakening experience or Enlightenment-awareness or nondual realization and not really have any extensive ideas of why or how or what that experience is. Their spiritual experience is profound, but their spiritual intelligence is pretty mediocre (and often the ideas they use to explain what they experienced are embarrassingly archaic, out-of-date, or even childish and superstitious).
8.1.2.4. So we have both Waking Up and Growing Up, spiritual intelligence and spiritual experience, our spiritual talk and our spiritual walk
8.1.2.4.1. These two engagements are so different that spiritual intelligence is referred to as belonging to the overall path of Growing Up—because, like all multiple intelligences, spiritual intelligence goes through a series of stages of development (or Growing Up), becoming more and more complex, more whole, more inclusive, more sophisticated and more mature (I’ll go over the actual stages of this development in just a moment).
8.1.2.4.2. But that’s the path of Growing Up, while direct spiritual experience or awareness is known as the path of Waking Up—a series of direct and immediate experiences that don’t necessarily undergo growth, although they can, but that essentially are simply direct and immediate experiences that present themselves in their fullness from the very start, and although there are various forms of this, they often involve a direct experience of the union of an individual’s self with all of existence and its divine Ground.
8.1.2.4.3. The path of Waking Up,because it is directly and immediately experienced, has been understood in various forms by humankind going back perhaps some 50,000 years,
8.1.2.4.4. But the path of Growing Up, which is not so much a direct experience as an intellectual framework or interpretive grid—this path and its various stages were only discovered around 100 years ago; and only applied to spirituality in the last few decades—with profound, breakthrough results (as we’ll soon see).
8.1.2.5. no matter what degree of Waking Up we experience, if we are in anything other than a totally formless state of consciousness—or directly when we come out of that formless state—we will interpret that Waking-Up state according the stage of Growing Up we are at
8.1.2.5.1. lower stages of Growing Up almost always interpret their spirituality in power-driven, egocentric, and ethnocentric ways, thus actually predisposing them—causing them—to be hatred-driven and given to murder, torture, and warfare—and all, of course, in the name of the love of their God.
8.1.2.5.2. Yet individuals at the higher stages of this Growing Up development almost always interpret their spirituality in open, loving, compassionate, and all-humans-included ways