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"Integral" means "inclusive, balanced, comprehensive." The Integral approach may be contrasted to other methods—mythic, rational-scientific, pluralistic—which, as they themselves announce, exclude other approaches as being inferior. They are thus, by definition, partial and incomplete. These latter methods, although widely accepted and dominant in the world's cultures, tend to generate partial analysis and incomplete solutions to problems. As such, they appear less efficient, less effective, and less balanced than the Integral approach.

Like any truly fundamental advance, the Integral approach initially seems complicated but eventually is understood to be quite simple and even straightforward. It's like using a word processor: at first it is hard to learn, but eventually it becomes incredibly simple to use.

The easiest way to understand the Integral approach is to remember that it was created by a cross-cultural comparison of most of the known forms of human inquiry. The result was a type of comprehensive map of human capacities. After this map was created (by looking at all the available research and evidence), it was discovered that this integral map had five major aspects to it. By learning to use these five major aspects, any thinker can fairly easily adopt a more comprehensive, effective, and integrally informed approach to specific problems and their solutions—from psychology to ecology, from business to politics, from medicine to education.

What are these five aspects? Technically they are referred to as "quadrants, levels, lines, states, and types." Of course, unless one has already learned the "word processing system," as it were, then these aspects won't make much sense. But they are indeed very simple and easy to use once one gets the hang of it.

There is an important point about these five aspects. Because the integral map that they were drawn from was created by an extensive cross-cultural comparison of human capacities, these five aspects appear to be potentials available to all human beings. (We will see examples of this in a moment). Thus, the integral approach does not ask a person to adopt anything that they do not already have available to them. This is not some "outside" philosophy that people are asked to believe, but a pointer to potentials that they already possess but perhaps are not fully utilizing or expressing.

For example, one of the five aspects—called quadrants—refers to the fact that all major human languages have first-, second-, and third-person pronouns (for example: I, you/we, and it). These three dimensions of reality (I, we, and it) often show up as art, morals, and science (or the aesthetic expression of “I,” the morals of “we,” and the objective “its” of science)—the Beautiful, the Good, and the True is another version of these dimensions.

If we realize that "it" can appear in plural, or "its," then we have the "four quadrants" or dimensions that are present in all major human languages: I, we, it, and its—or the intentional, cultural, behavioral, and social dimensions of all human beings.

Notice some of the major and extremely influential modes of inquiry that are based in each of the quadrants:

Upper Left: phenomenology, psychotherapy, meditation, emotional intelligence, personal transformation

Upper Right: empiricism, scientific analysis, quality control, behavioral modification

Lower Left: multiculturalism, postmodernism, worldviews, corporate culture, collective values

Lower Right: systems theory, social systems analysis, techno-economic modes, communication networks, systems analysis

The Integral approach simply points out that these dimensions of reality are present in all cultures, and therefore any truly comprehensive or integral approach would want to touch bases with all of those important dimensions, because they are in fact operating in people in any event, and if we do not include them in our analysis, we will have a partial, fragmented, and broken approach to any proposed solution.

Likewise with the other major aspects (levels, lines, states, and types). Most natural organisms show a capacity for development—an acorn grows into an oak through various levels or stages of growth. Human beings likewise show various stages of growth, which can occur in many of their innate capacities or functions: humans can evidence cognitive development, moral development, psychosexual development, interpersonal development, and so on. In short, human beings seem to have many developmental lines (cognitive, moral, psychosexual, etc.) that unfold in various levels or stages of development—what we call levels and lines.

The Integral map simply includes as many of these levels and lines as possible, because they seem to be operating in people in any event, and taking them into account would thus appear crucial in any truly comprehensive or integral approach to the world's problems.

Finally, we have "states" and "types." Types: there appear to be different types of awareness. For example, one of the most commonly discussed is that of masculine and feminine ways of knowing (where the masculine type appears to be more autonomous and analytic, and the feminine type more relational and embodied). The important point is: are we acknowledging and taking into account the fact that there might be different types or ways of looking at a problem, or are we trying to take one way and force it on others?

The same with "states": Not only do human beings appear to have various types of consciousness and various stages of consciousness, they also seem to have many different states of consciousness. Many of the major states are well-known—waking, dreaming, and sleeping, for example—and once again, these major states are clearly potentials that are present in all human beings.

The Integral approach simply asks us to take all the known states into account when analyzing why and how human beings act as they do. Just as many individuals might be operating at different waves or stages of development and as different types, so many might be operating from a different state. Taking all of these into account will give us a much more accurate map of the terrain we are trying to address.

Thus, to briefly summarize: the Integral approach looks at any problem—personal, social, ecological, international—and attempts to identify all of the important variables that are contributing to the problem in each of the five major domains (quadrants, levels, lines, states, and types). A truly Integral approach might draw equally on systems theory and meditation, technological innovations and emotional intelligence, corporate culture and behavioral modification—the full spectrum of potentials in all of the quadrants, all of the levels, all of the lines, all of the states, all of the types.

The Integral approach thus elicits solutions that acknowledge and incorporate all of these important factors, without excluding or denying any of them—because all of them are clearly affecting the present situation and the problems being generated, and anything less than a truly Integral approach might actually make matters worse, not better.

By contrast, the methods of the other major approaches now widely used—mythic-religious, rational-scientific, and pluralistic—appear to have major biases built into them, because they advance their truth as the only fundamentally correct approach while condemning the others as inferior or even dangerous.

An obvious example is the rational-scientific method in its exclusive form. It focuses problem analysis (and solution) on systems and processes, and for the most part excludes issues associated with individual meaning, aesthetics, and group culture. Even systems theory, which claims to be "comprehensive" and "all-inclusive," in fact privileges the "it" and "its" domains—and explicitly denies irreducible reality to all of the "I" and "thou" and "we" domains of aesthetics, morals, and culture. In other words, science and systems theory absolutize their own favorite quadrants (the "it" and "its" dimensions).

Likewise, postmodern pluralism often grants reality to the social or cultural dimension (we), but it tends to deny any sort of objective reality. Pluralism tends to absolutize the "we" dimension and deny reality to objective "it" and "its." All science is therefore looked upon as a mere interpretation, much like poetry. But clearly, a diamond will cut a piece of glass no matter what culture it appears in. In other words, there are important objective truths (or "its") that need to be honored if any enduring solutions to the world's problems are to be discovered.

Thus, the Integral approach accepts the partial truths of both science and pluralism—they are each correct when dealing with their own quadrant or dimension—but denies that they alone have the only truth. By combining all of their important contributions, the Integral approach is able to offer fresh, comprehensive, and exciting approaches to resolving some of the world's recalcitrant problems.

The value of a more comprehensive or integral map lies in the fact that it can be fruitfully applied to virtually any human endeavor, thus significantly increasing the probability that specific issues and problems can more effectively and efficiently be addressed and resolved.

In the following section we will outline a few examples of how a more comprehensive and adequate approach—which takes into account the five major aspects of quadrants, levels, lines, states, and types—can offer fresh and innovative solutions to major problems. Obviously, in this short space we can only hint at the comprehensive nature of the Integral approach, but hopefully enough to suggest its possible importance.

The Integral Approach has many practical applications. It suggests that every transformational change effort needs to address all five of the major aspects of human beings. To do less than that is to leave out crucial variables that will seriously hobble effectiveness—whether the change effort involves helping individuals, creating personal meaning, addressing ecological issues, or managing sound and effective government and business leadership.

These insights can be applied to peak organizational as well as individual issues. Installing a new systems or process initiative without assuring an integrated balance of all relevant functions is a recipe for underperformance and in some cases disaster. Yet most leadership practices (in business, government, ecology, education) leave out some major aspect of human reality—they focus on only one quadrant, or only one level, or only one line, and so on—thus severely limiting their overall effectiveness.

This dangerous inadequacy returns to haunt the proponents of these partial models, as their very partialness tends to hobble truly effective change. Let's give a few well-documented examples of how such partialness can cripple business management and leadership theories and practices.

We have seen that all human beings have access to at least four major quadrants or dimensions: "I" or intentionality, "we" or culture, "it" or individual behavior, and "its" or systems behavior. In practice we find that most change agents (whether working with individuals, groups, or organizations) tend to focus on one of those quadrants at the expense of the others.

For example, behavioral modification focuses exclusively on the Upper-Right quadrant by attempting to directly change personal behavior. (In business, this includes such approaches as Total Quality Management and Theory X). Although they possess an important part of the puzzle of effective change, such methods do not address Upper-Left quadrant issues relating to individual psychological development and values-based motivations. Nor do they perform their interventions in the context of a supporting culture (Lower-Left quadrant) or organizational systems (Lower-Right quadrant). In effect, they leave out three-fourths of the factors required for a successful intervention.

Emotional intelligence training is one example of the methods (such as "Theory Y") that point out that productivity is often a product the emotional and subjective wellbeing of the people involved. In other words, it focuses on a particular line of individual development in the Upper-Left quadrant, which can be very helpful, but it leaves out crucial factors in the other three quadrants (which usually return to sabotage any real change).

Likewise, corporate and organizational culture consultants focus on the Lower-Left quadrant, pointing out that extensive research has shown that much of an organization's performance depends on cultural values in the organization itself—an important piece of the integral puzzle, but one that, by itself, leaves out vital factors in the other quadrants.

Systems theory experts and systems managers focus on the networks of dynamic flows of products and information in vast systems of interaction. Again, this is another important piece of the integral puzzle, but one that leaves out the important interior dimensions of the I and we domains (which usually return to sabotage the system). In other words, systems experts tend to work the Lower-Right quadrant, neglecting or even excluding the other three. And so on.

What makes the Integral Approach so innovative is that, by using a more comprehensive map employing all four quadrants, the important contributions of all of those methods can be incorporated into a truly effective approach that covers all the bases. Each of those methods is addressing an important dimension of human existence, and by seeing how each of them fits together into a larger picture, they can all be used synergistically to significantly enhance effectiveness.

Let's give a specific example of this using one of the quadrants—that of interior individual development (the "I," or Upper-Left quadrant).

Dr. Robert Kegan of the Harvard Graduate School of Education (and a founding member of Integral Institute) is one of world's leading psychologists and a pioneer in applying developmental theory to adult life and work challenges. In his book In Over our Heads, Kegan documents how modern culture places implicit developmental demands on the average citizen that extend beyond the developmental levels that most other theorists document in today's developmental literature.

Kegan identifies five developmental levels or "orders of consciousness" that define how a person knows the world or constructs reality. The first three levels are similar to those found in today's child and adolescent development texts: impulsive (ages 2-6 yrs), egocentric (6-teens), and socialized or conformist (teens and beyond). Most adults (>80%) in developed nations reach at least the conformist or 3^rd order of consciousness, where a person is able to internalize a value system, understand and respect the needs of others, and think abstractly.

In addition to the three commonly accepted stages or orders of consciousness development, Kegan adds two others—autonomous and integral. At the autonomous or 4^th order of consciousness, a person becomes "self-authoring"—that is, they become capable of constructing their own value systems as opposed to operating within the value systems given to them by their culture, family, or place of work. And at an integral or 5^th order, they begin to bring together and synthesize many different value systems into coherent and meaningful wholes.

The massive shift in the last 30 years from command-and-control corporate cultures to decentralized organizations—where business units, managers, and individual employees are given greater and greater latitude to design their own work in response to rapidly changing market conditions—reflects an implicit demand for 4^th order consciousness in the workplace

To illustrate this point, Kegan uses an example of two managers—Peter and Paul. Peter is an executive who has worked for Paul in the same company for 15 years and has moved up in the organization with Paul as Paul was promoted. Peter is characterized as a highly competent 3^rd order manager and Paul a 4^th order manager, with Paul initiating major new lines of business and other "out-of-the-box" ideas and Peter serving as a loyal lieutenant who uses Paul as a mentor and sounding board for all important decisions.

Paul, now a senior executive, gives Peter the opportunity to run a fully independent spin-off company of which the parent firm will own a majority stake. In the spirit of full empowerment, Paul makes it clear that all future decisions, from marketing to sales to pricing, will be Peter's to make and refuses to offer future advice on these matters other than to set broad objectives (e.g., profit) similar to those laid down by a board of directors to a CEO.

Peter is then left to face alone the conflicting demands of his sales force who resist being separated from the parent company, the challenge of developing an independent corporate identity with his sales channels, and the challenge of transforming a successful but conservative division into a entrepreneurial stand-alone company. In the process of trying to mediate these conflicting demands without Paul's support, Peter literally finds himself "in over his head" in meeting the 4^th order tasks set in front of him.

Kegan goes on to show how most popular management theorists, either unfamiliar or dismissive of an adult developmental approach, wrongly assess Peter as having a skills or character deficit, where in fact the issue is the complexity or order of consciousness that Peter uses to construct his reality.

No amount of training or exhortation to self-empowerment will help Peter if his fundamental frame of reference is to work within an externally created value system. Like water to fish, working within a received frame of values is subject (implicit) rather than object (explicit) to Peter's current order of consciousness, and any attempt to help him construct a culture for his new company must address this vertical as opposed to merely horizontal developmental challenge.

Some leading-edge corporate training and research organizations are incorporating vertical as well as horizontal developmental models in their training and leadership efforts. For example, the Center for Creative Leadership has an ongoing research effort focused on how skills training (e.g., delegation) could be improved by customizing that training according to the level of consciousness of the person receiving the training. CCL has been working directly with Kegan in this important area of research.

Using Kegan's subject/object assessment tool (which requires about an hour of administration), it is possible to gain a reasonable assessment of a participant's order of consciousness and provide that information to a trainer or skills coach who can then tailor their training accordingly.

For example, working with a hypothetical manager such as Paul, who operates from 4^th order consciousness, it would be possible to help train him on a variety of delegation styles that would be optimized for the level of development of his staff (e.g., more structured with 3^rd order, less so with 4^th order employees). In this sense a vertical developmental perspective is not only more targeted and effective, it honors a deep and important dimension of diversity in the workplace that has been largely ignored or addressed indirectly in an ad-hoc fashion.

Why is that important? Kegan has given a superb example of why and how levels or stages of consciousness are an important factor in any effective change and transformation in business. The existence of stages or levels of consciousness is, of course, one of the five major aspects addressed by the Integral method, and Kegan has clearly demonstrated why taking this variable into account is crucial in any effective transformation.

Let's give one last example, this time focusing on lines of development. An Integral model points out that there are not just levels of development—as outlined by Kegan—but that different human capacities (or "lines") develop through those levels. For example, there is cognitive development, emotional development, spiritual development, interpersonal development, and so on. A person can be highly developed in one line—such as the cognitive—and poorly developed in others—such as emotional intelligence, interpersonal skills, or group dynamics.

Thus, Paul might reach a 4^th order level of consciousness in his thinking capacity, but only a 2^nd order level of moral development. That is, he is very smart, but rather ruthless and unethical. Or perhaps somebody is well developed in the aesthetic or artistic line, but not well developed in the interpersonal line—the standard "bad boy artist," for example.

The idea of "levels and lines"—the notion that a person can be highly developed in some lines, medium in others, and poor in yet others—becomes crucially important, for example, when it comes to business leadership. Is the individual leader an "integral leader," well developed in many important lines? Or does he or she excel in one line (such as cognitive brilliance) and yet lag in others (such as interpersonal skills), so that the advances made in some areas are all but wiped out by the damage caused in others? An integral coach or trainer could help this person spot which areas need development in order to become an even more effective and successful leader.

Perhaps the foregoing examples are enough to suggest that an Integral Approach to leadership (in business, politics, ecology, education) would include a comprehensive perspective covering all the major bases. Are all the quadrants being included in the assessment and suggested interventions? Are all the developmental stages and levels being included? Are all the important developmental lines and capacities being engaged? (As well as all states and types of consciousness?)

Approaching any problem with a more comprehensive perspective can be expected to dramatically improve its chances of success, and such a comprehensive or "touch-all-the-bases" approach is central to the Integral ideal.

The Integral approach is sometimes called AQAL (pronounced ah-qwal), short for “all quadrants, all levels, all lines, all states, all types.” It is also called an Integral Operating System (IOS), using a computer analogy, because once IOS is installed, you can run any applications software on it that you want (i.e., applications to organizational issues; leadership development; political, health, and environmental problems; personal psychological and spiritual transformation, and so on.)

The IOS simply checks to make sure that you are including all of the major dimensions of human existence in order to insure that whatever program you are running is as comprehensive, effective, and productive as it can possibly be—not because this is an "outside" philosophy, but because it is one that engages the potentials already present in each and every human being in the most positive fashion.

IOS can therefore serve as an invaluable tool to practitioners in their assessment and creation of a change initiative in virtually any area. The Integral Approach does not herald the development of yet another set of models and techniques that claim to solve all business problems. Instead, the Integral Approach contextualizes and shows the interrelationships between existing and future assessment and change management tools, helping practitioners call on those best for the situation at hand, leading to more effective, balanced, and sustainable change interventions. The Integral Approach to leadership in any area implies that there is no "one right way" of approaching change, but that all tools need to be carefully brought to bear on crucial issues. It is the change practitioner, in particular, that is the vital link translating theory into effective action.

One of the most important roles the change practitioner plays is working in concert with the client to intelligently assess (from an integral perspective) the nature of the problems the client is facing, the current capacities of the organization in question, and the willingness of the client to engage in the work necessary to address the gap that may exist between the two.

Both the assessment and the suggested remedies can be most effectively conducted using the Integral Approach, which does not guarantee the outcome, but does guarantee that all capacities are being brought to bear on the issue in as comprehensive a fashion as possible. If there is a solution, the Integral Approach is therefore, by a wide margin, the one most likely to be its midwife.

The specific applications of an Integral approach are many. Because the model was developed by a cross-cultural examination of the available capacities of human beings, an Integral Approach can be used to help facilitate virtually any human endeavor.

Our approach continues to be, in all ways, grounded in actual research, evidence, and data wherever possible. Therefore, one of the primary goals of I-I is to continue to support extensive research into specific problem areas and issues, in an attempt to learn more effectively how integral approaches can further help resolve many of the world's recalcitrant problems. This research is, and will continue to be, made available to any who wish to take advantage of it.

The details of these projects are now being developed by core teams in each of these areas. For this general overview, perhaps we could give a very brief outline of what these integral projects have in common: namely, each of them takes a particular problem area (e.g., ecology, education, medicine, international politics, personal transformation) and focuses on issues such as: What aspects of this problem have been ignored by traditional approaches? How can an integral analysis shed light on these neglected areas? By taking a more comprehensive and balanced approach, can we gather evidence and data showing (1) that and (2) how a more integral approach actually helps resolve these heretofore stubborn problems?

In ecology, for example, we have presented (at an Esalen conference on Integral Capitalism) a more integral analysis of how ecological problems can be approached using "all quadrants, all levels, all lines." Most ecological "solutions" focus merely on the exterior or "it" dimensions of the problem: we must limit carbon dioxide emissions, we must ban fluorocarbons, we must recycle wastes, we should use hypercars, and so on.

We do not deny the importance of such measures (which address the Lower-Right quadrant). But the Integral Approach goes one step further and asks: have we also looked at any changes that might be necessary in the interior dimensions (of the "I" and "we")? For example, using Kegan's model, the first thing we note is that "ecological awareness"—or an actual concern for global ecological issues—does not fully emerge until 5^th order consciousness. In other words, unless a substantial number of world leaders themselves possess an integral framework, ecological issues will not receive the balanced attention they deserve.

The same goes for political, business, military, economic, and diplomatic issues and problems. In order to adequately assess global, widespread, and systematic problems, a leader must be able to think globally—to think in comprehensive, integral ways. The Integral approach helps with just that task, by offering a global map for a global world.

In international politics, for example, the exterior dimensions (the "it" and "its" quadrants) are being driven by economic factors, often focusing on global capitalism as it encounters local cultural realities (summarized in the popular book by Thomas Friedman, The Lexus and the Olive Tree).

But that economic analysis focuses merely on the exterior dimensions. Samuel Huntington, in his influential The Clash of Civilizations, points out that much of the world's political dynamics is driven by the differences in cultural values, which he sees centered on nine major civilization blocks.

But Huntington analyzes those civilization blocks merely from a horizontal geopolitical location. A more integral approach would point out that many of those blocks are actually at different orders of consciousness (as researched by, e.g., Kegan).

Which of them is right? All of them—or so the Integral Approach would maintain. But to date, all of the major approaches to world economic and political dynamics have severely limited themselves by merely focusing on just a few quadrants, or just a few levels, or only a few lines, or perhaps some important types. But none of them have offered a framework that allows us to see how all of them have an important influence on the nature and function of international politics, business, military, and economic realities. Clearly they are all playing a hand in the final shape of the international situation, and the Integral Approach shows explicitly how they all fit together.

But beyond that, our specific research projects focus (in this case) on very particular areas—such as Iraq, Palestine, the Balkans, as well as inner-city America—in an attempt to determine the precise weight that each of the five major aspects of human existence contributes to these various problems (through both theoretical and practical analysis and assessment). And therefore what the most effective tactical and strategic interventions might be to help move the process forward toward some sort of resolution.

Likewise, in each of the other example areas, Integral Institute attempts to both advance our theoretical understanding of integral approaches, as well as design particular research and application cases. We design careful experimental research that can help not only prove, but disprove, any of our theoretical suggestions. If we are wrong in a particular area, we want to be the first to find out.

Experts in each of these areas—global business, international politics, ecology, medicine, conflict resolution, etc.—have been organized in order to plan and carry forward these specific research agendas. This is one of the primary goals of Integral Institute: research actual instances of an integral approach in action.

Needless to say, these are not merely theoretical issues, but ones that directly impact the future of humanity itself. One last, quick example: world hunger and famine. Most approaches to world hunger focus on the exterior dimensions in an attempt to find ways to produce more food and distribute it to more people. Again, we do not deny the importance of those measures (which address the Lower-Right quadrant).

But a more integral approach would also point out the following. As Nobel-Prize winning economist Amartya Sen demonstrated, famine has historically occurred only in non-democratic societies. Even in today's world, all famine occurs in non-democratic areas (one of the reasons for this, according to Sen, has to do with the necessity of unfettered information flow in order to effectively distribute food).

But, as research such as Kegan's has consistently demonstrated, democracy and democratic values emerge only with 4^th order consciousness. It follows that a significant number of individuals must have access to 4^th order consciousness in order to avert famine. That is, famine is not due primarily to a lack of food, but to a lack of consciousness development.

An Integral Approach takes all of those factors into account, especially when researching—and then designing solutions for—recalcitrant problems such as world hunger, political turmoil, cultural clashes, educational and medical deficiencies. The Integral approach does not advocate one particular value system over another, but simply helps leaders assemble the most comprehensive overview available, so that they can more adequately and sanely address the pressing issues now facing all of us.

Likewise with issues ranging from ecological sustainability to education for a global tomorrow, from personal transformation to integral spirituality, from integral law to integral transformative practice: by becoming an integrally informed individual in any of those areas, one can leave the world just a little bit more whole than one found it.

Integral Institute, from its inception, has gone through several phases. The first, which was exploratory, involved bringing together some 400 of the world's leading integral thinkers for a series of landmark meetings and dialogues. These were fluidly organized around thirteen general branches of I-I such as integral psychology, integral business, integral politics, integral ecology, integral art, integral law, integral education, integral medicine, and integral spirituality. (See I ntegral Institute, History for further details.)

These meetings were very important in allowing us, as it were, to take the world's integral pulse. In fact, we often had the branches rate the success of various integral attempts in their own fields. The sad conclusion: the existing approaches to integral studies never received a grade higher than a "D"—and this from the most respected authorities in the fields themselves.

Given this dismal consensus, we began to switch our focus from conferences, meetings, and dialogues (which merely shared the present dismal methods), and more in the direction of trying to find ways to create and produce genuinely integral approaches in the various areas of human activity.

We realized that the field of integral studies would continue to make little progress unless we could create a series of carefully crafted works outlining a persuasive integral approach to these various fields, not as the final word or the last word on the topic but as the opening word, or the beginning of a series of dialogues that would have traction in moving the field forward.

By far the most effective means that we found were the creation of numerous core teams in the various branches. These teams were composed of anywhere from 5 to 12 highly qualified members of I-I, who were charged with creating practices and services that would best advance an integral approach in their particular fields such as integral business, integral ecology, integral psychotherapy, integral law, integral education, integral medicine, integral spirituality, integral leadership, and so on.

Having set several of these core teams in motion, I-I went into a relatively low-profile period. We expected that it would be several years before these teams began producing "integral products and services"—such as books, articles, multimedia presentations, field-tested consulting services, tools for personal transformation, and so on.

However, what is so exciting is that several of these teams are now at a point where they can begin to share their pioneering results with others who are interested in bringing a truly integral approach to their particular fields.

Numerous core team members will be joining other members, friends, and associates of Integral Institute to offer a series of public programs and services meant to make the Integral approach available to those who are interested. For example, Integral Institute will be presenting a variety of:

At this time, Integral Institute is offering Integral Consulting Services , various forms of I ntegral Training , and a variety of Volunteer/Funding possibilities (Join Us ). Please see those sections for details on these leading-edge programs.

Finally, and most exciting, Integral Institute is now constructing the web-based Multiplex, the world’s first Integral Learning Community. We have entered into a partnership with Aesthetic Technologies to create an interlinked network of over 30 websites all devoted to Integral Theory and Practice—from Integral Education to Integral Ecology, from Integral Medicine to Integral Transformation, from Integral Business to Integral Politics. Please see the Multiplex for more information on this history-making endeavor—and for ways that you can become involved in this project right now.

In the meantime, please see Integral Naked for a humorous—but also serious—glimpse of the types of dialogues that are now occurring around the Multiplex.

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--Given the scarcity of truly integral approaches to individual and world problems, Integral Institute's central activities involve several major areas:

(1) The creation of truly integral approaches to various problems and their solutions—personal, social, ecological, political, spiritual, business, international—through the work of numerous core teams

(2) The creation of the world’s first Integral Learning Community via the Multiplex

(3) The communication and dissemination of these newly-developed Integral Approaches, especially through the training of qualified teachers and practitioners in the Integral Approach

At this time, one of the main activities of Integral Institute is the creation of "integral product"—that is, specific and detailed applications of the Integral Approach ("all quadrants, all levels, all lines, all states, all types") to various fields, from individual transformation to organizational leadership to international problems and solutions.

Toward this end, Integral Institute has created several task-oriented teams that are rapidly and effectively advancing our understanding of various integral fields. First and foremost are the core teams in each of the branches of I-I.

Core teams are composed of anywhere from four to twelve members, each of which has demonstrated outstanding accomplishment in a particular field and a superlative grasp of integral theory. Generally speaking, each team has one or two nationally recognized authorities in the field, several highly accomplished scholars and practitioners of the field, and several promising students in the field, thus covering all the bases. Each of the core teams meets with Ken Wilber and other Integral Institute consultants and advisors, who together work toward advancing an integral approach in the particular field.

Each core team is assigned the following task: take the integral model and apply it in a detailed and coherent fashion to your particular field—which might be ecology, medicine, business, politics, feminism, psychology/therapy, consciousness studies, conflict resolution, leadership, art, education, or integral transformative practice.

Core teams meet three to five times a year. These meetings are an intense, vivid, transformative crucible where every aspect of the integral approach is tested against the collective experience and wisdom of the team members. Any deficiencies or inadequacies of the model are exposed and addressed, and members go back to their respective disciplines and test out the new version. Through repeated trial-and-error learning, truly integral approaches are, for the first time, brought to fruition.

The team is then charged with writing up (or otherwise communicating) the results of their field-tested integral approach in their particular areas. This might be a book on integral business, integral ecology, or integral psychotherapy; a multimedia presentation on integral art, integral communications, integral media; or an audiovisual study guide to integral transformative practice, integral medicine, integral education.

At this time, Integral Institute has core teams operating (or soon-to-be operating) in integral business theory, integral business consulting, integral ecology, integral politics, integral art, integral medicine, integral feminism, integral education, integral consciousness studies, integral law, integral spirituality, integral psychology/therapy, and integral transformative practice. (See also Multiplex .)

The various members of these core teams are taken from the roster of active I-I members (see Integral Consulting Services and Multiplex for some of these members.)

New members to core teams will be accepted in the near future. If you are interested, please see Multiplex for further details.

These core teams have already begun producing breakthrough studies to truly integral approaches in their various fields. We at I-I are pleased that many of their integral approaches are ready for public communication and teaching, and we have designed several major ways to begin this outreach. These include Integral Consulting Services and various Teacher/Training opportunities available through the Multiplex Learning Community.

Core teams particularly focus on theoretical issues and are composed of specialists and experts in various fields. The Multiplex, however, focuses on practice—on communities of integral learning and practice—and can be joined by anybody who wants to help pioneer the practical application of integral approaches.

We have entered into a partnership with our friends at Aesthetic Technologies to create a Web-based online community that is a first of its kind.

The Multiplex is composed of some 30 domains, each with its own website, all linked through the Integral Institute hub. These domains include Integral Psychotherapy, Integral Law, Integral Politics, Integral Medicine, Integral Education, Integral Business, Integral Coaching, Integral Ecology, Integral Art, Integral Economics, Integral Transformative Practice, Integral Spirituality, Integral Politics... and over 20 more....

Membership in the Multiplex is open to anybody. Anybody, that is, who is seriously interested in pursuing an integral approach to work or business or relationships or life. For more information, please see Multiplex .

As the members and associates of Integral Institute and the Multiplex pioneer integral approaches in various fields, the results of this theory, research, and practice are made available to those who would like to use it. At this time, there are several services that do so (with more in the planning stages):

Integral Consulting Services (ICS) is a broad activity of Integral Institute that involves virtually every active associate of I-I. ICS particularly draws its talent from the seasoned practitioners in the core teams and hosts of the Multiplex, who have extensive experience in applying integral methods in a detailed fashion in their various fields.

Integral Consulting sessions involve one or more active members of Integral Institute who have specialized in integral consulting as applied to a particular area.

ICS is the simplest and fastest way to take immediate advantage of the breakthrough approaches being pioneered by the Integral Core Teams. For more details, please see Integral Consulting Services .

Integral Seminars are being planned for virtually every branch of Integral Institute and the Multiplex . In many cases, online courses in the various fields of integral studies (ecology, psychology, spirituality, art, business, etc.) will also be offered. If you are interested in any of these, please see Integral Training and Multiplex .

Another major activity of Integral Institute is the training of qualified teachers and practitioners of the Integral Approach. This activity will accelerate—and become more available to the public—with the launching of the Multiplex in the summer of 2003.

This training can occur at several levels, in virtually all fields, and over various lengths of time. For more information, please see Integral Training and Multiplex .

Integral Institute has three degrees of association with various types of integral approaches now in existence.

(1) Integral Institute Generated Programs. These are programs, courses, consulting services, and products created and offered by Integral Institute itself and by the active members of I-I, core teams, Multiplex, and ICS. In other words, these are programs offered by practitioners directly working with Integral Institute and thus fully trained in IOS and AQAL approaches.

(2) Integral Institute Certified Programs and Practitioners. These are programs offered by practitioners who have completed various certification programs at Integral Institute; are recognized graduates of Integral Institute programs or core teams; or are of sufficient quality (explicitly working with IOS and AQAL models) that Integral Institute formally recognizes them as I-I affiliated.

(3) Integral Institute Partnerships. These are programs offered by individuals who are not necessarily active members of I-I, but who recognize the value of an IOS or AQAL approach and publicly situate their own work within the integral model. Such partnerships do not necessarily imply that either partner fully endorses the other, but simply that there is a respectful and mutual sympathy of approaches.

Any other integral approaches now in existence are not in any recognized association with Integral Institute.

For information on how to partner with Integral Institute, please see Integral Training .

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In the summer of 1997, a group of philanthropists approached Ken Wilber with an offer of substantial funds to start an organization that would advance more comprehensive and integrated approaches to the world's increasingly complex problems. Wilber invited some 400 of the world's leading integral thinkers to gather together for a series of meetings at his home in Boulder, Colorado. Joe Firmage, who was invited to several of these meetings, announced that "there is nothing anywhere in the world that is doing what Integral Institute is doing," and then promptly donated a million dollars in cash. With that donation, Integral Institute was formally launched. It was incorporated as a nonprofit 501(c) in 1998.

Integral Institute has gone through three major phases since its inception. The first was launch and exploration, consisting of almost two years of meetings with over 400 of the world’s leading integral theorists. The second was oriented around the creation of core teams, which is still a central activity of I-I. The third (set for the summer of 2003) is the launch of the web-based Multiplex, the world’s first Integral Learning Community, and its preview website, Integral Naked.

Ken Wilber is generally regarded as the world's most influential integral thinker. He is the first psychologist-philosopher in history to have his Collected Works published while still alive (he's 54), and with his 22 books translated in up to 30 foreign languages, Ken is perhaps the most highly translated academic writer in America.

Integral means "comprehensive, inclusive, covering all the bases"—or at least trying to. A comprehensive, integral, or inclusive approach is, almost by definition, a little bit hard to grasp at the beginning. However, as its general features become familiar, the integral approach to various problems actually becomes fairly simple to understand and easy to apply.

Many people believe that Jack Crittenden's foreword to one of Ken's books does an excellent job of introducing the integral approach and its general importance. For convenience, we have reprinted Jack's foreword below ("What Is the Meaning of Integral?"). See also Integral Institute, The Integral Approach for a summary of integral methodology and examples of how it can be applied.

Although Ken is clearly a central figure in Integral Institute, its many members, friends, and associates are a crucial part of I-I and its work in the world. Please see below for some of Integral Institute's Founding Members, and see the Letter from the President and Present Activities for some of I-I's ongoing work and service in the world.

What is the Meaning of "Integral"?

Jack Crittenden

Tony Schwartz, former New York Times reporter and author of What Really Matters: Searching for Wisdom in America, has called Ken Wilber "the most comprehensive philosophical thinker of our times." I think that is true. In fact, I thought that was true twenty years ago, when I founded ReVision Journal in large measure to provide an outlet for the integral vision that Ken was already voicing. I had just finished reading his first book, The Spectrum of Consciousness, which he wrote when he was 23. The boy wonder was living in Lincoln, Nebraska, washing dishes for a living, meditating, and writing a book a year. Main Currents in Modern Thought, which published his first essay, was just about to go out of business, and it was my desire to keep alive the integrative focus and spirit that that journal represented. This, combined with my desire to work with Ken in doing so, prompted me to drag him into the publishing business. We were both about 27 at the time, and within a year or two we had ReVision up and running, based very much on the integral vision that we both shared and that Ken was already articulating in a powerful way.

But it is exactly the comprehensive and integral nature of Wilber's vision that is the key to the sometimes extreme reactions that his work elicits. Take, for example, his recent Sex, Ecology, Spirituality. The book certainly has its fans. Michael Murphy maintains that, along with Aurobindo's Life Divine, Heidegger's Being and Time, and Whitehead's Process and Reality, Wilber's Sex, Ecology, Spirituality is "one of the four great books of this century." Dr. Larry Dossey proclaims it "one of the most significant books ever published," while Roger Walsh compares its scope to Hegel and Aurobindo. The most perspicuous reader of the bunch, invoking Alasdair MacIntyre's well-known choice between Aristotle and Nietzsche, claims that no, the modern world actually has three choices: Aristotle, Nietzsche, or Wilber.

The book's detractors are no less numerous, vocal, or determined. Nobody, however, has yet presented a coherent critique of Wilber's overall approach. However, and make no mistake: if Wilber's approach is more or less accurate, it does nothing less than offer a coherent integration of virtually every field of human knowledge. A tall claim? See what you think:

Wilber's approach appears to have provided a coherent vision that seamlessly weaves together truth-claims from such fields as physics and biology; the eco-sciences; chaos theory and the systems sciences; medicine, neurophysiology, biochemistry; art, poetry, and aesthetics in general; developmental psychology and a spectrum of psychotherapeutic endeavors, from Freud to Jung to Kegan; the great spiritual theorists from Plato and Plotinus in the West to Shankara and Nagarjuna in the East; the modernists from Descartes and Locke to Kant; the Idealists from Schelling to Hegel; the postmodernists from Foucault and Derrida to Taylor and Habermas; the major hermeneutic tradition, Dilthey to Heidegger to Gadamer; the social systems theorists from Comte and Marx to Parsons and Luhmann; the contemplative and mystical schools of the great meditative traditions, East and West, in the world's major religious traditions.

And all of that is just a sampling! Various critics, who believe that one of the above approaches has the entire truth, have taken umbrage at Wilber's perspective, apparently irritated that their own narrow field is not the linchpin of the universe. In other words, to the critics the stakes are enormous, and it is not choosing sides at this point if I suggest that the critics who have focused on their pet points in Wilber's method are attacking a particular tree in the forest of his presentation. But if we look instead at the forest, and if his approach is generally valid, then it honors and incorporates more truth than any other system in history.

How so? What is his actual method? In working with any field, Wilber simply backs up to a level of generalization at which the various conflicting approaches actually agree with one another. Take, for example, the world's great religious traditions: Do they all agree that Jesus is God? No. So we must jettison that. Do they all agree that there is a God? That depends on the meaning of "God." Do they all agree on God, if by "God" we mean a Spirit that is in many ways unqualifiable, from the Buddhists' Emptiness to the Jewish mystery of the Divine to the Christian Cloud of Unknowing? Yes, that works as a generalization—what Wilber calls an "orienting generalization" or "sturdy conclusion."

Wilber likewise approaches all the other fields of human knowledge: art to poetry, empiricism to hermeneutics, cognitive science to meditation, evolutionary theory to idealism. In every case he assembles a series of sturdy and reliable, not to say irrefutable, orienting generalizations. He is not worried, nor should his readers be, about whether other fields would accept the conclusions of any given field; in short, don't worry, for example, if empiricist conclusions do not match religious conclusions. Instead, simply assemble all the orienting conclusions as if each field had incredibly important truths to tell us. This is exactly Wilber's first step in his integrative method—a type of phenomenology of all human knowledge conducted at the level of orienting generalizations. In other words, assemble all of the truths that each field believes it has to offer humanity. For the moment, simply assume they are indeed true.

Wilber then arranges these truths into chains or networks of interlocking conclusions. At this point Wilber veers sharply from a method of mere eclecticism and into a systematic vision. For the second step in Wilber's method is to take all of the truths or orienting generalizations assembled in the first step and then pose this question: What coherent system would in fact incorporate the greatest number of these truths?

The result is the "integral system" that Wilber has elaborated in his many books, a system that appears to incorporate the greatest number of orienting generalizations from the greatest number of fields of human inquiry. Thus, if it holds up, Wilber's approach incorporates and honors, it integrates, more truth than any other system in history.

The general idea is straightforward. It is not which theorist is right and which is wrong. Wilber's basic idea is that "Everybody is right"—that is, everybody has an important, if partial, truth—and Wilber wants to figure out how that can be so. "I don't believe," he says, "that any human mind is capable of 100 percent error." Or, as he often jokes, "Nobody is smart enough to be wrong all the time." So, Wilber concludes, "instead of asking which approach is right and which is wrong, we assume each approach is true but partial, and then try to figure out how to fit these partial truths together, how to integrate them—and not how to pick one and get rid of the others."

The third step in Wilber's overall approach is the development of a new type of critical theory. Once Wilber has the overall scheme that incorporates the greatest number of orienting generalizations, he then uses that scheme to criticize the partiality of narrower approaches, even though he has included the basic truths from those approaches. He criticizes not their truths, but their partial nature.

In his integral vision, therefore, is a clue to both of the extreme reactions to Wilber's approach—that is, to the claims that it is some of the most significant work ever published, as well as to the chorus of angry indignation. The angry criticisms are coming, almost without exception, from theorists who feel that their own field is the only true field, that their own method is the only valid method. Wilber has not been believably criticized for misunderstanding or misrepresenting any of the fields of knowledge that he includes; he is attacked, instead, for including fields that a particular critic does not believe are important or for goring that critic's own ox (no offense to vegetarians). Freudians have never said that Wilber fails to understand Freud; they say that he shouldn't include mysticism. Structuralists and post-structuralists have never said that Wilber fails to understand their fields; they say that he shouldn't include all those nasty other fields. And so forth. The attack always has the same form: How dare you say my field isn't the only true field!

Regardless of what is decided, the stakes, as I said, are enormous. I asked Wilber how he himself thought of his work. "I'd like to think of it as one of the first believable world philosophies, a genuine embrace of East and West, North and South." Which is interesting, given that Huston Smith (author of The World's Religions and subject of Bill Moyer's highly acclaimed television series The Wisdom of Faith) recently stated as much when he observed, "No one—not even Jung—has done as much as Wilber to open Western psychology to the durable insights of the world's wisdom traditions. Slowly but surely, book by book, Ken Wilber is laying the foundations for a genuine world integration."

At the same time, Ken adds, "People shouldn't take it too seriously. It's just orienting generalizations. It leaves all the details to be filled in any way you like." In short, Wilber is not offering a conceptual straightjacket. Indeed, it is just the opposite: "I hope I'm showing that there is more room in the Kosmos than you might have suspected."

Aristotle commented that no person could judge the value of his or her life until the end of that life, that no one could determine whether he or she had led a virtuous life except by considering that life as a whole. We, of course, know the difficulty of grasping the whole, let alone of evaluating it, especially when considering, as Wilber emphasizes, that one whole is always also a part of some greater whole. We know the ardor, and often the trauma, therefore, of trying to see how the pieces of our individual lives fit together; what they amount to; and to what, and to whom, the parts are connected.

Yet Wilber is helping us with exactly that task; he is suggesting some of the many patterns that connect all of life, of the Kosmos, of Spirit. His work amounts to a guide to the secrets of life—biological, social, cultural, and spiritual life. He has offered one compelling version of an integral map, an approach that unites the best of ancient wisdom with the best of modern knowledge. Through his truly extraordinary work he gives us encouragement to continue our own work-the life journey to wholeness that none of us can avoid, but that until this integral vision few could as fully comprehend.

Jack Crittenden
Author, Democracy's Midwife

Here are some of the founding members of a few of the major branches of Integral Institute.

Integral Psychology
Robert Kegan, Francisco Varela, David Chalmers, Roger Walsh, Frances Vaughan, Mike Murphy, T George Harris, Susann Cook-Greuter, Don Beck, Robert Forman, Bert Parlee, Nathaniel Branden, Leland Johnson, Allan Combs, Raz Ingrasci, Brian van der Horst, Edith Zundel, Adam Engle, Frank Visser, Peter McNab, Thomas Jordan, William Torbert, John Rowan, Antony Arcari, Jenny Wade, Kaisa Puhakka, Joel Funk, Mike Mahoney, David Deida, Connie Hilliard, Dick Mann, Michael Zimmerman

Integral Business
Warren Bennis, Bob Richards, Fred Kofman, Sam Bercholz, John Forman, Tony Schwartz, Ian Mitroff, Jim Stuart, Eric Klein, Bob Anderson, Joann Neuroth, John Cleveland, Marilyn Hamilton, Michael Putz, Daryl Paulson, Tami Simon, Leo Burke, Geoffrey Gioja, Michel Bauwens, Paul Landraitis, Rick Strycker, Larry Greene, Yasuhiko Kamura, Deepak Chopra, Jordan Gruber, Byron Belitsos, Fred Studier, Joe Firmage

Integral Politics
Gregory Wilpert, Lawry Chickering, Jim Garrison, Drexel Sprecher, Tyler Norris, Mark Gerzon, Jack Crittenden, Michael Ostrolenk, Debora Lerner, Jim Turner, Waheed Hassan, Tom Rautenberg, Keith Thompson, Alex Burns, Georgie Anne Geyer, Kees Breed, Ray Harris, John Steiner, Gus diZerega, Thomas Jordan, Margo King, Mark Selig, Sara Ross, Rob Fersh, Maureen Silos, Reginald Daniel, Christy Carpenter, Mike McDermott, Bill Ury, Paul van Schaik, Barbara Cavanaugh, Betsy Lehrfeld

Integral Medicine
Larry Dossey, Ken Pelletier, Fred Luskin, Kekuni Minton, John Astin, Richie Davidson, Jerry Coursen, Tom Goddard, Wanda Jones, Joan Borysenko, Marilyn Schlitz, William Buchholz, Bija Bennett, Gary Schwartz, George Leonard, James Ensign, David Lorimer, Jeanne Achterberg, Linda Russek, Jon Kabat-Zinn

Integral Education
Alexander (Sandy) Astin, Jack Crittenden, Robert Thurman, Helen (Lena) Astin, Antony Arcari, A.V. Ashok, Linda Campbell, Janis Claflin, Gordon Dveirin, Warren Farrell, Kate Fotopoulos, Bill Godfrey, Ray Greenleaf, Andy Hertz, Patrick Howley, Richard Slaughter, Dan Spinner, Bud Stone, Arthur Zajonc, David Scott, Rachel Kessler, Sylvia Timbers, Fred Kofman, Toni Murdock, John Petersen, Petra Pieterse, Dean David Shrader

Integral Law and Criminal Justice
Jim Turner, Betsy Lehrfeld, Jake Gibbs, Dennis Giever, Randy Martin, Thom Gehring

Integral Art
Alex Grey, Carlo McCormick, Anne Barclay Morgan, Stuart Davis, Fariba Bogzarin, Haydn Anthony, Zack Gould, Warren Bellows, David Zindell, Ronit Herzfeld, Karin Swann, Mark Riva, Les Kahn, Philip Rubinov Jacobson, Ed Kowalczyk, Barra Kahn

Integral Ecology
Chris Desser, Michael Zimmerman, Gus diZerega, Ian Wight, Sean Hargens, Alan Atkisson, Matthew Kalman

Integral Spirituality
Father Thomas Keating, Deepak Chopra, David Deida, Andrew Cohen, Roshi Bernie Tetsugen Glassman, Saniel and Linda Bonder, Sam Bercholz, Brother David Stendl-Rast, David Frenette, Richard Baker, Michael Lerner, Rabbi Zalman Schachter Shalomi, Roger Walsh, Michael Murphy, George Leonard, Brother Wayne Teasdale, Frances Vaughan, Michal Levin, Graeme Chapman, Craig Hamilton, Robert Thurman, Jessica Dibb

University Students Outreach ("Integral Kids")
David Arrell, Allan Breedlove, Shailagh Clarke, Ivan Guerrero, Scott Warren, Vipassana Parker, Seth Halvorson, Sean Hargens, Tom Huston, Janet Logothetti, Steve March, Andre Marquis, Andrew Russell, Norio Suzuki, Uri Talmor, Nicole Trudel, Marcia Kay Walters, Stefanie Warren, Travis Webster, David Zeitler

For the hosts and associates of the 30 or so Multiplex Websites, please see Multiplex. The Multiplex is now under construction and is scheduled to launch in the summer of 2003. Micro-previews can be found at Integral Naked.

For ways that you can become involved in this online Integral Learning Community at this time, please see Multiplex.

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The Board of Directors of Integral Institute includes Active Board Members and Directorial Advisors. From time to time, Active Members rotate off to become Directorial Advisors, and Advisors rotate on as voting Members.

Bob Richards, Executive Vice President
Bert Parlee, Vice President, Chief of Staff
Paul Volk, Vice President, Special Projects
Huy Lam, Chief Financial Officer
Sean Hargens, Web Editorial
Mark Palmer, Program Coordinator
Colin Bigelow, Operations
Derek Tresten, Technology
Integral Naked Tech Team: Paul Volk, Jeff James, Brian Van Way, Ben Wright, Derek Tresten

Aesthetic Technologies Partners: Sourabh J. Sarkar, Rohit Agarwal, Anto Johny Valan, Arun Elassery

For domain hosts, associates, and members of the coming Multiplex, please see Multiplex .

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Integral Institute is in the process of creating teaching and training programs at virtually all levels and in all major fields, personal to professional:

integral business, integral psychology/therapy, integral spirituality, integral conflict resolution, integral medicine, integral community planning, integral politics, integral ecology and ecological planning, integral education, downloading IOS and integral apps, integral transformative practice

These training programs will be taught by the renowned members and associates of Integral Institute, including Ken Wilber and the ICS teams (see Integral Consulting Services for the rostrum). Numerous advisors and friends of I-I frequently join to help with these programs, making Integral Institute the premier source of leading-edge integral theory, practice, teaching, and training.

Another major outlet for the newly-developed Integral Approaches is through Integral Seminars. Integral Seminars are conducted by active members of core teams, hosts of the various domains of the Multiplex, and friends and associates of Integral Institute. For a roster of these teachers, please see Integral Consulting Services and I ntegral Institute, History .

Integral Seminars run anywhere from one day, to one weekend, to several weeks, and will soon include ongoing certificate courses. They are offered in most areas covered by the core team activities and Multiplex membership, including Integral Medicine, Integral Ecology, Integral Business, Integral Nursing, Integral Finance, Integral City Planning, Integral Psychotherapy (for practicing therapists), Integral Transformative Practice (lay or professional). For more information, please see Multiplex .

At this time, we are in the process of allocating resources in the various teaching and training programs listed above. You can help by emailing us at training@integralinstitute.org with any interest you might have in any of these training programs. Although we cannot answer your emails at this time, they are all read carefully for feedback and then filed. When I-I initiates training courses in your particular area(s) of interest, you will be the first to know (that is, we will be contacting qualified people in the order they email us).

For the first time in his thirty-year career, Ken Wilber is now accepting students, both of integral work in general and his work in particular. Ken is looking for top-notch student-practitioners in any integral field—consciousness studies, psychology, ecology, spirituality, feminism, education, medicine, politics, business, art.

If you are specifically interested in studying with Ken, email us at training@integralinstitute.org with particulars. What are your areas of interest? List the KW books that you have read. How often can you come to Denver/Boulder? (A few weekends a year are the minimum requirement.) Would you be willing to relocate to Denver/Boulder? (This is not necessary, but at some point might be useful.) Again, we cannot answer emails at this time. However, your email will be filed, and qualified students will be approached in the order that they emailed us. Ken is accepting a few select students at this time, so let us hear from you if you are interested.

All types and levels of Training—including the acceptance of students, various Integral Seminars, and Online Courses—will accelerate dramatically with the launch of the Multiplex, the world’s first online Integral Learning Community. Please stay tuned to this site for news in progress on these major developments.

Imagine a geodesic dome, with 30 nodes on its surface, each representing an area or domain of integral practice, all linked together through an Integral Commons that allows thousands of members of these integral domains—from integral ecology to integral politics to integral business to integral spirituality—to communicate with each other, forging a multidimensional matrix of integral learning.

Welcome to the Multiplex, the world’s first Integral Learning Community. Now under construction and set to launch in the summer/fall of 2003, the Multiplex is not only an integral community of practice, but a crucible of global integral learning. The Multiplex will pioneer—and exemplify—new modes of being and knowing and working and playing, all based on a more integral life and consciousness.

The Multiplex is a historical first—the first community to attempt to bring integral theory and practice into existence on any sort of widespread scale. It will link together integral centers, integral salons, integral communities, and integral approaches into a network that itself is integral. This integral online network, instantly bringing together thousands of practitioners from around the world, will create an enclave of integral consciousness as a seed of tomorrow’s more integral, embracing, compassionate, and inclusive culture.

The Multiplex is therefore indeed an example of what Toynbee called a Rising Culture. It reaches beyond (and yet includes) any existing cultural types—beyond the cultural creatives, beyond traditional, modern, and postmodern habits—to create, by its own ongoing learning and self-organizing, a more genuinely integral and embracing culture of consciousness.

What will this Rising Culture look like? Why don’t you join us and help to determine the answer to this question yourself. Membership in the Multiplex is open to any individuals who sincerely wish to bring an integral approach to their life, work, relationships, career, consciousness. Please see Join Us, Multiplex , if you would like to be part of this extraordinary adventure in consciousness.

In the summer/fall of 2003, around 30 websites will go up all at once, linked together through an Integral Commons. Each of these websites is now under construction, and involves the following:

Each domain site is hosted by one or more of the foremost authorities in that particular field, all of whom are associates of Integral Institute. General membership to the Multiplex, however, is open to anybody who sincerely wishes to become involved in integral training, practice, and applications.

When you sign on to the Multiplex, you are ushered into the Integral Commons, which is at the core of the geodesic Dome that is the Multiplex itself. Integral Commons has everything you need to understand and participate in any of the 30 domains of integral practice. From the Commons, you can click onto any of those domains (which are nodes on the surface of the interlinked geodesic Dome)—that is, you can click onto any of the 30 websites representing a domain of integral practice (Integral Ecology, Integral Spirituality, Integral Medicine, Integral Law, Integral Psychotherapy, Integral Business, etc.). Membership in the Multiplex gives access to all 30 domains, although individuals often chose to focus on one or two domains that particularly interest them.

(1) postings of the major seminal writings about that integral domain (such as Integral Psychology, Integral Transformative Practice, Integral Nursing, Integral Ecology, etc.).

(2) an extensive audio archive of discussions that are already occurring around a particular integral topic (samples of which are available at Integral Naked ); these include literally hundreds of hours of audio discussions among the world’s leading integral thinkers, available nowhere else.

(3) a threaded discussion area (where individuals use their real names—no flaming, no drive-by shootings, but serious dialogue to advance an area of integral practice).

(4) a starter kit of all of the basic information and practical tools needed to begin applying an integral approach in the particular field—personal or professional—represented by that domain.

(5) a newsletter on developments in the integral area, presentations, seminars, courses, salons around the world, and news of members’ activities.

But the Multiplex is not a one-way educational site. It is highly interactive. It is, indeed, the world’s first Integral Learning Community.

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There are two tiers of integral learning pioneered by the Multiplex. The first involves each of the integral domains themselves—such as Integral Psychology, Integral Law, Integral Ecology, Integral Education, Integral Transformative Practice, Integral Art, and so on. Each of those domains—and the many members around the world who are partners in those domains—will pioneer the hands-on practical application of integral principles to their chosen domains.

That is the first tier of integral learning—namely, all of the partners of a particular domain will form a mega-feedback loop on how to apply the Integral Approach in their domains; which types of approaches work, which don’t; advice and practical tips on how to proceed; trial and error in the application of Integralism. What works?—and what doesn’t?—when you practice Integral Business, Integral Medicine, Integral Spirituality, Integral Law, Integral Ecology, Integral Transformative Practice, and so on....

However, not only will each domain be pioneering ways to apply integral approaches in their own fields—personal to professional—each of the domains will be talking with each other. And that is the second tier of integral learning pioneered by the Multiplex. Not only how can I effectively learn and practice Integral Ecology, but what can Integral Ecology learn from Integral Psychology? And what can Integral Psychology learn from Integral Law? And what can Integral Law learn from Integral Art?

In the first years of Integral Institute, we have been amazed at how much of this type of second-tier learning occurs. Crucial principles of Integral Business have actually come from Integral Art; major breakthroughs in Integral Ecology have come from Integral Psychology. But then, what else would one expect from an Integral Approach, where everything is connected to everything else?

The Multiplex will pioneer both of those levels of integral learning, with each domain learning more effective ways to implement the Integral Approach in its own area, and each domain—and all their members—talking to each other about what everybody can learn from... everybody else.

The first version of the Multiplex—which simply call Multiplex 1.0—is now under construction and is set to launch in the summer/fall of 2003.

But Multiplex 1.0 is simply a huge feedback loop, a community of learning and practice, which will provide—and create—the necessary practical knowledge that will allow us to launch Multiplex 2.0.... which will create the practical learning that will allow the launch of Multiplex 3.0.... and so goes the creation of a Rising Culture of Consciousness.

If you would like to be part of this historical creation, please see Join Us, Multiplex .

Integral Consulting Services (ICS) is the premier source of integral solutions for today's world. Whether working with individuals, groups, communities, businesses, governments, or international organizations, we offer effective and innovative approaches based the results of Integral Institute's extensive research, theory, and practice.

ICS offers consultations (by email, phone, or in person) with many of the renowned members and affiliates of Integral Institute, including Ken Wilber and over one hundred other integral consultants from around the world.

A few of the members of Integral Institute, and/or ones who have already signed on as consultants, include (in random order):

Larry Dossey, Mike Murphy, Roger Walsh, Frances Vaughan, Don Beck, T George Harris, Ken Wilber, Bob Richards, Ian Mitroff, Jenny Wade, John Forman, Fred Luskin, John Astin, Tom Goddard, Marilyn Schlitz, Gary Schwartz, David Lorimer, George Leonard, Jon Kabat-Zinn, Lawrence Chickering, Drexel Sprecher, Mark Gerzon, Jack Crittenden, Jim Turner, Betsy Lehrfeld, Jim Garrison, Maureen Silos, Mike McDermott, Paul van Schaik, Leo Burke, Jordan Gruber, Fred Kofman, Michael Putz, Robert Forman, Susann Cook-Greuter, Bert Parlee, Leland Johnson, Joe Firmage, Allan Combs, Petra Pieterse, Edith Zundel, Frank Visser, Daryl Paulson, Thomas Jordan, John Rowan, Joel Funk, Michael Mahoney, David Deida, Dick Mann, Peter McNab, Michael Zimmerman, Ron Cacioppe, Tami Simon, Father Thomas Keating, Bob Anderson, Les Kahn, John Cleveland, Adam Engle, Philip Rubinov Jacobson, Alexander (Sandy) Astin, Brother David Stendl-Rast, David Frenette, Helen Astin, Richard Slaughter, Sean Hargens, Keith Thompson, John Kesler, Ronit Herzfeld, Alex Grey, , Fariba Bogzaran, Andre Marquis, Rabbi Zalman Schachter-Shalomi, Andrew Cohen, Jim Marion, Jeffrey Stewart, Vernice Solimar, Paul Landraitis, Byron Belitsos, Geoffrey Gioja, Mark Palmer, David Zeitler, Russell Jaffe, Brian Eddy, Scott Warren, Anne Barclay Morgan, Ray Harris, Thom Gehring, Randy Martin, Stuart Davis, Chris Desser, Steve McIntosh, Joyce Nielsen, Karin Swann, Richard Wagner, Michael Ostrolenk, Michal Levin, Gregory Wilpert, Jerry Coursen, Michael Zimmerman.

In addition to consulting with individual advisors, ICS offers team consultations. As with individual consultations, teams are available in each of I-I's main branches: integral ecology, integral politics, integral art, integral medicine, integral feminism, integral spirituality, integral psychology, integral business, integral law, integral leadership, and integral transformative practice.

Team consultations usually consist of a combination of one or more advanced students of Integral Institute, a senior member of Integral Institute, and a well-known associate or affiliate of I-I. Team consultations are the most effective way to make use of Integral Institute's extensive theory and research.

As outlined in I ntegral Institute, Present Activities , specific applications of the Integral approach to various fields are being pioneered by numerous core teams at Integral Institute. We believe their results are nothing less than revolutionary.

Integral Consulting Services are the simplest and fastest way to take immediate advantage of these exciting approaches being pioneered by Integral Institute—by its core teams, advanced practitioners, and closely affiliated partners.

If you would like to arrange an initial consultation with Ken Wilber and/or any of our other integral consultants, please email us at ICS@integralinstitute.org and let us know. Be sure to include: a statement of your presenting issue; which consultant(s) you would like to work with; whether you want one or more sessions; and whether you would like the sessions by email, phone, or in person. Your emails will be answered in the order we receive them, and based on the availability of ICS services.

The types and availability of ICS services, which are limited to a handful of select clients at this time, will increase significantly with the Multiplex, launching in summer/fall 2003. The Multiplex is a pioneer in the practical application of integral approaches to virtually all fields, personal to professional. Not only can individuals become members of the Multiplex and help forge various integral approaches themselves, the results of such practical wisdom are also being made professionally available through Integral Consulting Services, often offered by the hosts of the various domains. Please watch this website for news about these major developments.

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If you would like to participate in the ground-breaking work being pioneered by Integral Institute, there are several ways you can become involved.

One is to enter any of the training programs available and thus begin to practice an Integral approach in your own life and work. Those who graduate from various training programs are eligible to become part of the core team network and thus contribute directly to the creation and dissemination of integral theory and practice. Please see Integral Training for more details. The number and types of Integral Training will increase significantly with the launch of the Multiplex , so please stay tuned to this site for news of these developments.

If you would like to volunteer time and services to Integral Institute, please email us at volunteer@integralinstitute.org with any suggestions about how you would like to help. Although we cannot answer these emails at this time, we will keep your name on file and contact you as soon as openings become available.

Paul Tillich once commented, “What we call the ‘Renaissance’ was participated in by about one thousand people.”

That is a jolting thought, but revolutionary endeavors often start in exactly that fashion, with a small number of evolved souls exploring new territories of culture and consciousness. The Multiplex, a multidimensional matrix of integral learning, is such an endeavor, grounded in knowledge and compassion, theory and practice, care and justice, consciousness and culture.

Want to participate in history? At this time, the Multiplex itself—the world’s first Integral Learning Community—is under construction, due to launch in summer/fall 2003. In essence, the Multiplex is an online geodesic Dome with some 30 individual websites linked through the Integral Commons, allowing thousands of individuals from around the world to participate in a Rising Culture of Consciousness. (Please see Multiplex for the details of this pioneering development.)

Such an endeavor is obviously an enormous undertaking. You can wait until fall 2003 to become a partner in this adventure, or you can begin to help right now. We can particularly use volunteers (see above); and, needless to say, financial contributions are always needed and welcomed. Here’s how to help with that if you wish:

People are often uncomfortable with talk of donations. Not us. You can put your money where your vision is right now. Contributions from like-spirited pioneers of this emergent Integral Vision support the various activities described on this site, and most especially, your contributions support the construction and launch of the Multiplex, which will be, if you want, the place where you yourself can directly participate in this great adventure.

So here’s the details. All deductions are of course tax deductible. Although we can do no more than acknowledge your contributions at this time, your name is entered in our files as a Friend of Integral Institute, and as we near the launch of the Multiplex, you will be the first to be notified. At this time, your generosity of spirit will directly contribute to the creation of the world’s first Integral Learning Community—and we hope to see you there when it launches…..

To make a donation with your credit card right now, please click on one of the links below:

If you would like to schedule a regular monthly donation to Integral Institute, click here .

If the Renaissance was participated in by about a thousand people, it seems to have been financed by about a dozen.

If you would like to be a member of the President's Circle ($10,000 up)—please contact Colin Bigelow at Colin@integralinstitute.org . We make no bones about this, either. Members of the President's Circle have access to intimate gatherings of the senior members of I-I and the world's leading integral theorists and practitioners. We work closely with such contributors in designing areas of research and application that advance the cause of integral understanding. We particularly appreciate partners in the President’s Circle for the significant help that it provides in the construction of the Multiplex. Ken and other associates of I-I will be glad to talk with you about this or any other ways that you might wish to help with the creation of history’s first Integral Learning Community.

Another way you can help with the construction of the Multiplex is to join Integral Naked, whose proceeds go toward this endeavor. Integral Naked is a preview of the types of discussions and adventures that the Multiplex will offer on a larger scale, with even more participation by members. Until the Multiplex goes live, Integral Naked is virtually the only source of integral conversations available anywhere, and we hope you will join us in these exciting dialogues.

Integral Institute has already drawn a large number of rather extraordinary young men and women—integral youth, if you will—and the future of I-I lies in their hands. Various Integral Salons are in the planning, and Integral Discussion Groups are springing up around the world. The Integral Institute Youth Team, "IntegralNEXT," is currently planning ways to coordinate and serve these emerging communities. An iNEXT website is in the works. In the meantime, if you would like to get involved or simply share any ideas, please email us at youth@integralinstitute.org . Although we cannot answer your emails at this time, they will be carefully read and kept on file. When IntegralNEXT goes live, you'll be among the first to know.

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Una pratica di lungo termine per realizzare il potenziale di Corpo, Mente, Cuore, Anima; vedi-->programma del CORSO

le iniziative di Pratica Trasformativa Integrale costituiscono parte essenziale della visione olistica e della trascendenza evolutiva nella nuova visione del mondo. Mettiti in contatto col Celestinian Center se sei interessata/o a sviluppare questa visione ---->>>347/4418930--049/8648301 celestinian@iol.it

IL VASTO MOVIMENTO DI PRATICA E CULTURA INTEGRALE HA NUMEROSI RIFERIMENTI TRA I QUALI SOTTOLINEIAMO