Ken Wilber

In order to better cope with the pressures and stresses of the current day, modern psychology is anxiously seeking to find new therapies to address the increasing disorders within the human psyche. In the process new fields of research, such as humanistic and transpersonal psychology, curiously appear to borrow more and more from the wisdom of the ages. This volume, containing eighteen articles by noteworthy expositors of the perennial philosophy such as Huston Smith, Seyyed Hossein Nasr, and Frithjof Schuon, presents the spiritual psychology of the wisdom traditions as a much-needed antidote to the current impasse in modern psychology.

Some Endorsements for Psychology and the Perennial Philosophy:

“[Psychology and the Perennial Philosophy] is more than an anthology. It is a wisely crafted collection of classic and contemporary scholarship noting that what many are seeking is what has always been, a perennial philosophy, that remains foundational. As one of the authors, Tage Lindbom, properly notes, ‘Secularization is a fish in troubled waters.’ This book claims the waters and is essential reading for all those who may have forgotten or are simply ignorant of the rich foundation provided by the perennial philosophy.”
—Ralph W. Hood, Professor of Psychology at the University of Tennessee at Chattanooga, past president of the Psychology of Religion division of the American Psychological Association, co-founder of The International Journal for the Psychology of Religion and co-author of The Psychology of Religion

“A necessary and bracing critique of the assumptions and limitations of contemporary Western psychology, this generous volume is also a passionate call and learned guide towards a truer perspective that embraces man's spiritual nature.”
—Gabor Maté, M.D., and author of In the Realm of Hungry Ghosts: Close Encounters with Addiction

“Knowing the nature of the mind is perhaps the most difficult undertaking, especially in today’s world. To comprehend the nature of mind one needs to turn to the domain of religion and spirituality. Yet the truth of the mind and its complexity cannot explicitly be defined in words. Inner or transcendent wisdom sees the mind’s own nature without the duality of the seer. Suchness (tathatā) of mind is only experiential and not expressible. The words used to describe thought are themselves a product of thought, which is conditioned and limited. Thus, differences and contradictions are unavoidable. Therefore, a comparative study of different viewpoints and commentaries is immensely important to awaken the inner intelligence to see the mind as it is. Psychology and the Perennial Philosophy: Studies in Comparative Religion edited by Samuel Bendeck Sotillos is an outstanding effort in this direction.”
—Samdhong Rinpoche, former Prime Minister (Kalon Tripa) of the Tibetan Government-in-exile, author of Uncompromising Truth for a Compromised World: Tibetan Buddhism and Today’s World

“The rise of psychology has impacted the study and practice of spirituality, the experiences and attitudes relevant to ultimate human values that transcend ordinary behavior. Each chapter of this remarkable book demonstrates this interaction in a unique and provocative way. But rather than using psychology to reduce and ‘psychologize’ spiritual topics, its authors demonstrate how directives from the spiritual traditions can enhance and even illuminate the enduring importance of psychology in the 21st century.”
—Stanley Krippner, Saybrook University, co-author of Spiritual Dimensions of Healing

“The work at hand is a thinking and debating man’s delight. If you have any interest at all in attempting to include an educated and enlightened view of man’s higher functions in your purview of the world, you will learn from and enjoy this collection of essays. If you already have some knowledge in this area, brace yourself: you may see some of your favorites sharply criticized. A thought-provoking work.”
—Bruce W. Scotton, University of California, San Francisco, co-editor of Textbook of Transpersonal Psychiatry and Psychology

“This book, superbly edited by Samuel Bendeck Sotillos, is a masterful critique of the field of psychology and its loss of the sacred ground in which it once was rooted. It offers depth psychologists an opportunity to contemplate timeless truths echoed through the centuries by perennial philosophers who have always claimed psyche is subordinate to Spirit. Although ignored in depth psychology’s early years due to prejudice and lack of understanding, this is a message today’s psychotherapists must take seriously. Human beings need a deeper and wider transpersonal vision of who and what we are, which the saints and sages of the world’s spiritual traditions have always pointed to. In psychotherapy with a therapist committed to such a vision, patients penetrate into their unconscious depths and not infrequently awaken to the Ground of all Being. Their suffering itself occurred because they had turned away from Spirit. Above all, this volume passionately calls upon depth psychology to remember its origin in the perennial wisdom at the core of the great religions. There is something of a polemic in these pages. It deserves to be considered by depth psychologists of all persuasions.”
—Bryan Wittine, Transpersonal psychologist and Jungian psychoanalyst

“This anthology from Samuel Bendeck Sotillos is a must reference for anyone who is interested in psychology and its relationship to spirituality, and in developing an inclusive dialogue between disciplines that favor an integral outlook on the person and his or her potential. Selections in this anthology will inspire us to reexamine the metaphysical underpinnings of psychology, and remind us how important it is to rise above science’s attempt to reduce the human being to an epistemic object.”
—Sangeetha Menon, National Institute of Advanced Studies (Bangalore, India), Board Member of the International Transpersonal Association (ITA), author of The Beyond Experience: Consciousness in Bhagavad Gita

“This anthology has some of the most discerning essays and reviews on spirituality and psychology, which provide much-needed care and caution to all those engaged in bringing them together or who wish to do so in future. Therefore, it is a must-read for all those who teach, research, consult, or study in such frontier areas as transpersonal psychology, states of consciousness, mind-body relation, holistic health, Indian psychology, and so on. It will be an invaluable textbook for courses in these and other related areas. I congratulate the editor of the book.”
—Kiran Kumar K. Salagame, University of Mysore (India), Board Member of the International Transpersonal Association (ITA), author of The Psychology of Meditation: A Contextual Approach

“One of the finest collections of essays on the Perennial Philosophy—a must-read for all psychologists who are engaged with spirituality and transpersonal psychology. The essays which critique modern psychology (including transpersonal psychology, and the framework of Carl Jung), in the light of the Perennial Philosophy are a revelation and make compelling reading. The book serves as a corrective to the excesses of modern psychology, and to this end Sotillos has done a commendable job. I for one will include the book in some of the graduate courses that I teach.”
—Suneet Varma, University of Delhi, co-editor of Foundations of Indian Psychology

“To its credit modern science by-and-large is becoming more cognizant of the essential connection between spirituality and psychological health and well-being and most of all its positive implications within the field of psychology. While there is ample data to document this in a plethora of academic journals and books, this new book Psychology and the Perennial Philosophy adds a novel contribution to the dialogue between psychology and spirituality, which captures many nuances that for the most part go unnoticed within these discussions, and last but not least, it provides a keen eye of discernment to understand this intricate relationship on a deeper level that is crucially needed. This work will be a valuable asset to students and long term mental health practitioners and professors alike who seek to better understand the relationship between psychology and spirituality.”
—Harold G. Koenig, Duke University, Director of the Center for Spirituality, Theology and Health, co-author of The Handbook of Religion and Health

Ever since Socrates raised questions about the gods, facets of religion have been branching off and claiming independence. This emancipation process is particularly difficult in the case of the human (or social) sciences, for they deal with the human being, about which religion has much to say. There is little clarity about how these two parties relate.

With a focus on psychology, this book proposes a new approach. Three other approaches are commonly invoked. There is the call for dialogue, but specifying the ground rules for dialogue is precisely the central challenge. There is Dilthey's classic distinction between the human or social sciences (Geisteswissenschaften) and the natural sciences (Naturwissenschaften), but this distinction allows that both religion and psychology fall under the Geisteswissenschaften, so specification of the ground rules for dialogue remains the challenge. Finally, there is appeal to the "perennial philosophy," but identifying the divine with the innermost core of the human, it blurs the distinction between theological and social-science matters in the first place.

As a methodological study, a companion to The Human Core of Spirituality (SUNY, 1996), this book defines spirituality as a human-science specialization intermediary between psychology and theology [which I have subsequently called "spiritualogy."]. This definition provides a new key to the interdisciplinary problematic. Bernard Lonergan's notion of "higher viewpoints," ever expanding horizons of explanation that incorporate one another, is the conceptual under-girding for this new interdisciplinary position. Chapter Two elaborates this position as the main contribution of the book.

The remaining chapters detail contrasts with those other three approaches. Chapter One analyzes the "integration project" of Evangelical Christianity as an important and sustained instance of the call for dialogue. This initial analysis opens up the questions. Chapter Three treats Don Browning's "revised critical correlation," an elaborate example of the reigning Western approach that surpasses Dilthey's distinction by actually exemplifying what dialogue must look like. Chapter Four treats Ken Wilber's application of the perennial philosophy, which, with deep roots in Eastern thought, is the reigning paradigm in transpersonal psychology. Contrast with these other approaches serves to highlight their valid contributions, to pinpoint their flaws, to explain the source of the flaws and thus to suggest the needed correctives, and in the process to elucidate the interdisciplinary position of this book.

The overall argument is that refined attention to spirituality clarifies the relationship between religion and the human sciences. If spirituality, in the first instance, is understood as inherent to humanity, a link with the human sciences, above all, psychology, is established. If spirituality is the heart of religion, a link is also established with it. A humanistically conceived spirituality, teased apart from religion, becomes the intermediate field for critical discussion between religion and the human sciences. This far-reaching methodological study, appealing to empirical evidence all the way, stretches toward a consensus that might structure a global community in the new millennium.

Развитие — и осознанное саморазвитие — может проходить по вектору выработки у себя навыков (обычное, узкое понимание саморазвития). Но существует и более глубинное, трансформирующее развитие. Оно выражается в раскрытии более глубоких состояний присутствия в мире (в направлении пробуждения к природе сознавания) и более высоких структур зрелости, мироосмысления и взаимообмена с миром. На каждом этапе развития обоих этих векторов (состояний и уровней) могут формироваться дисфункции — цепляния и отторжения различных содержаний внутреннего мира (и того, как в нём отражается мир отношений и природы).

«Эмбодимент» — это транслитерация англоязычного зонтичного термина embodiment, рассматривающего различные способы пребывания в теле и телесно ориентированные практики. По сути своей это общий стиль внимательного отношения к нашей конкретной воплощённости в теле. Нельзя сказать, что есть какой-то один эмбодимент, подобно тому, как нельзя говорить, что есть каких-то два абсолютно одинаковых тела с абсолютно одинаковыми отпечатками пальцев и радужкой. Есть более бизнесовые и коучинговые подходы к эмбодименту, есть более межсубъективные, есть интегративные, холистические, интегральные, трансперсональные и т. д. — в общем различные подходы, отражающие полный спектр многообразия стадий зрелости, типов и состояний сознания, со своими историческими нюансами и контекстами.

Схема содержит набросок того, что такое счастье и какие существуют условия для счастья в 4-х квадрантах интегрального метаподхода AQAL Кена Уилбера. | This mindmap contains a first tentative draft of what happiness means from the perspective of the four quadrants based on Ken Wilber’s Integral AQAL Framework.

Сознание, как и смежные с ним понятия (например, «бессознательное» и «сознавание»), — комплексный, полифонический термин. В перспективе вероятностной модели языка В. В. Налимова, даже в научном рассмотрении подобных полифонических терминов таковые не просто нельзя, но и невозможно сводить к какому-то однозначному определению (задавать узкие пределы, границы).

Любой термин («означающее» в интегральной семиотике) лишь указывает в направлении неких феноменов («означаемых»), возникающих вокруг «референта». Термин, не имея чётко отграничиваемого семантического поля, формируется, по В. В. Налимову, для облегчения, углубления и расширения нашего понимания (а мы добавим — и созадействования, co-enactment) рассматриваемого явления. Контексты использования, значение и значимость терминов крепко коренятся в традиции словоупотребления, задаваемой (как стихийно, так и систематически) в рамках того или иного конкретно воплощённого «сообщества исследователей-практиков» (community of practice) и генерируемого ими дискурса (ср. понимание М. Фуко).

Различные сообщества и дискурсы сосуществуют, влияют друг на друга, соучаствуют в глобальном и локальных пространствах ноосферы. Они выстраивают мировоззрения, которые могут становиться парадигмальными. «Сообщества практикующих» являются важнейшим агентом формирования научных парадигм по Т. Куну (в отличие от распространённого понимания, «научная парадигма» — не «всеобъемлющая абстрактная теория», которую можно произвольно сменить на другую теорию, а совокупность практик по генерированию и интерпретированию данных, практикуемых тем или иным исторически воплощённым сообществом).

В современных дисциплинах, делающих, с точки зрения интегральной теории сознания (К. Уилбер и др.), значимый вклад в формирующуюся трансдисциплинарную науку о сознании (science of consciousness), большое распространение в XX–XXI вв. получило понятие «сознавание» (англ. awareness), которое активно используется наряду с понятиями «сознание» (consciousness, mind), «разум» (mind) и «ум» (mind). Это, в частности, такие дисциплины, как психология, психотерапия, духовные и эзотерические традиции (а также религиоведческие и эзотериологические исследования), западные и восточные философии сознания, напрямую связанные с праксисом психотехник работы с сознанием и ИСС (все эти дисциплины имеют дело с методологиями 1-го и 2-го лица).

К примеру, в русскоязычной буддийской теории и практике, находящейся под естественным влиянием англоязычных традиций интерпретации и перевода, постепенно распространяется образец перевода тибетского термина «ригпа» (тиб. rig pa) посредством термина «сознавание» (или также: «осознавание»). Интересная перекличка терминов «сознавание» (awareness, санскр. вимарша) и «сознание» (consciousness, санскр. самвид) наблюдается в современных переводах созерцательной философии недуалистического, монистического (кашмирского) шиваизма (см., например, работы М. Дичковского и Б. Н. Пандита).

В докладе мы рассматриваем возможные значения термина «сознавание», значимые для упомянутых контекстов, и размышляем по поводу одной из возможных парадигм дифференциации его от терминов «осознавание», «сознание» (consciousness, mind), «разум», «ум» (mind), а также «внимание» (attention).

The primary investigation of this paper is: How does one design to place people into rich and significant relationships with Nature? Architecture is a powerful mediator of the relationship between humans and Nature that we inhabit all the time. To have people act for Nature, they must care for it. To care for it, people first have to have a relationship with Nature, which requires experiences of Nature––via architecture. However, contemporary sustainable design in the US takes a particular prospect on Nature dominated by performance assessment, a valid but limited approach that leaves out ecological pattern, human experiences, and the cultural meaning of " connecting to Nature. " In doing so, it fails to communicate with most of its non-scientific audience and thus disempowers its mission. The most common contemporary interpretation of sustainable design is that it is defined by its technologies, that changing technologies will lessen architecture's impact on Nature. Further, that technology is most often defined as energy technology and measured in terms of energy performance. The two most prevalent examples are the preponderance of points in the LEED building rating system given to energy over all other categories and the focus on operating energy of the " 2030 Targets " for fossil fuel reduction adopted by more than half of large firms. Untangling the stories driving energy use and technology in buildings across generations helps us understand the stories that drive " design with Nature. " This article engages important, timeless questions from the cultural perspective: How shall we design to relate people to Nature, particularly with respect to energy? What is our understanding of this particular 'Nature' to which we want to connect and relate via design? What are our cultural stories and narratives that explain Nature and energy to us? The article explores different ideas of what people think Nature and energy are and their concomitant intentions for designing relationships to Nature. Each primary view gives rise to a variety of metaphors in language that describe its understanding. These design metaphors are powerful tools for generating design solutions and for organizing the many smaller ideas contained in any design project. Each primary view tells a different story about energy and natural resources. Stories have many manifestations in architecture. Metaphor is a typical language device used to communicate design ideas and is the basis of most architectural narratives. Narratives in design are a kind of myth, which is an explaining story. Architects tell stories to themselves as part of the design process. This is, as post-modernism would tell us, a manifestation, often unconscious, of a nearly invisible background cultural context operating both in a larger wave and in the smaller cultural circles of design. Because architects see themselves as creative, they also reshape or reinvent at times the narratives they operate within. Each building has, to differing degrees, a creation story. Further, architects can read narratives and extract meaning from the stories embedded in the symbolic language of built works from different times and cultures. They use this symbolic, metaphorical language of architecture to further embed new stories and variations in the work.

A short script read at the fourth international symposium on critical realism and integral theory in dialog.  To wit, at some point the question whether or not Integral Theory (IT) commits the epistemic fallacy becomes tired on the one hand and on the other assumes too much of a Critical Realist (CR) defining of anything that might be called authentic dialogue. More interesting is how issues constellated around the epistemic fallacy might get clarified, questioned, reframed, and perhaps even redefined through a process of open inquiry. For in the end what matters is the validity and force of insights that animate creative transformative praxis oriented towards the well-being of each and all. In that spirit, I open up what is perhaps a re-evaluating of the sense and scope of the epistemic fallacy, in exploring five themes: (1) the relation between philosophical and scientific ontology, (2) the status of events, (3) actualization of the actual, (4) the nature of nature, and (5) knowing and being per metaReality. These are presented in haste and are less intended to be definitive statements or positions than to stimulate group reflection at the symposium.

AQAL [pronunciation: ah-qwal] is a term coined by Ken Wilber and it stands for "all quadrants, all levels, all lines, all states, all types." It is a basis of Wilber's current version of Integral Metatheory and Practice. Wilber's work has attracted a lot of interest internationally; and practitioners and investigators of this AQAL-based Integral approach can be found in all the major countries of the world.

This article presents the cultural ideas as well as philosophical, social and scientific theories that shaped the concept of integral ecology presented by Pope Francis in his encyclical Laudato Si’. There are many indications that the direct impact on the thought of the Pope was St. Francis’ of Assisi vision of the world and the social teaching of the Church, especially the teachings of John Paul II and Benedict XVI. It also seems that at least an indirect impact on the ecology of the Pope’s vision expressed in the ecological encyclical was exerted by Jacques Maritain’s integral humanism. Because of the similarity of ideas, we can also assume that the earlier versions of integral ecology proposed by Ken Wilber, Leonardo Boff and Thomas Berry also to some extent might have provided inspiration for Pope Francis.

"By Mark DeKay. Edited Susanne Bennett

"This book offers practical and theoretical tools for more effective sustainable design solutions and for communicating sustainable design ideas to today's diverse stakeholders.

It uses integral theory to make sense of the many competing ideas in this area and offers a powerful conceptual framework for sustainable designers through the four main perspectives of: behaviours; systems; experiences; cultures.

It also uses human developmental theory to reframe sustainable design across four levels of complexity present in society: the Traditional, Modern, Postmodern, and Integral waves. Profuse with illustrations and examples, the book offers many conceptual tools including:

• twelve principles of integral sustainable design
• sixteen prospects of sustainable design
• six perceptual shifts for ecological design thinking
• five levels of sustainable design aesthetics
• ten injunctions for designing connections to nature.""

Аннотация: Существует общее, хотя и не единогласное, соглашение в отношении того, что ни ум (mind), ни мозг не могут быть редуцированы без остатка один до другого. В настоящей статье утверждается, что, действительно, и ум, и мозг необходимо включить в подлинно интегральную теорию сознания без какого-либо редукционизма. Чтобы послужить подобной интеграции, в данном эссе предлагаются результаты обширного межкультурного исследования литературы, посвящённой «умственной» стороне уравнения, предлагающего то, что ментальные феномены необходимо, которые необходимо рассматривать в любой интегральной теории, включают уровни, или волны сознания, уровни развития, или потоки сознания, состояния сознания и самость  (или «я»-систему). Также данное эссе предлагает «основной шаблон» всех этих различных феноменов, выбранных из более чем сотни психологических систем Востока и Запада. Предлагается, что данный шаблон представляет собой общую совокупность «умственной» сферы интеграции мозга и разума. В заключении статьи представлены рассуждения о «трудной проблеме» — о том, как умственная сторона может быть интегрирована с нейрональной стороной с целью создания более интегральной теории сознания.

[Данное эссе также представляет полноценное обобщение моей психологической модели, другими словами — общие положения интегральной психологии.]

Оригинал: Wilber, Ken. Waves, Streams, States and Self: Further Considerations for an Integral Theory of Consciousness // Journal of Consciousness Studies. — Imprint Academic, 2000. — Vol. 7. — Part 11/12. Pp. 145–176.

Integral Meditation is an elegant contemplative method which can be used to get in touch with the primary structures and states of consciousness and bring in greater mindfulness into your life. It can be integrated with your daily activities so that you would have frequent flow states and profound stillness, especially in the situations of communication.

[Workshop description for the European Transpersonal Association (EUROTAS-2018) conference, St. Petersburg, Russia, September 19–23, 2018; updated in 2022]

Discussing happiness, which has been at the forefront of human endeavour since time immemorial, is often deemed laughable and absurd or, at least, non-important. However, since it actually determines the quality of every single moment of our lives, it might be worthy of investigation.
Here I present the view of happiness not as a certain feeling to be attained and maintained but as a skill that can be precisely defined and practiced. Specifically, I attempt to show the ways in which our existing notions about happiness are misguided and provide an answer as to what happiness really is and how it can be achieved. Through this investigation, we discover that happiness does not depend on particular circumstances, whether inner or outer, but on the quality of our relationship to circumstances in general. We also discover that the reason we have an unhealthy relationship to circumstances is ignorance of our mind’s true nature and potential, which generates a plethora of attachments and aversions which lead us to endless suffering. In order to end this ignorance, an expanded type of education and investigation are needed, specifically, the type which take into account the inner, mental dimension of life. It is, then, only through dedicated mind training that happiness can be attained. One example of such mind training is given in the form of Buddhist philosophy and spiritual practice, according to which happiness is only achievable through the diligent application of wisdom and compassion in our concrete, everyday life.

Автор книги «Владимир Соловьёв и философия Серебряного века», П. П. Гайденко, раскрывает в своём труде жизненный и философский путь В. С. Соловьёва, взаимосвязь его философско-мистических прозрений и его видения Софии, божественной Премудрости — Мировой Души (и эволюция софиологии), а также системы цельного знания и умопостижения всеединства. Очень хорошо излагаются взгляды Шеллинга в соотнесении с Соловьёвым, проводится сопоставление идей Соловьёва и Гегеля.

Показывается культурно-философский контекст, существовавший вокруг Соловьёва, раскрываются миросозерцания его современников — кн. С. Н. Трубецкого и К. Н. Леонтьева. Далее довольно обстоятельно исследуются философские взгляды и мировоззрения Н. О. Лосского («иерархический персонализм»), С. Л. Франка («метафизика конкретного всеединства, или абсолютный реализм»), Н. А. Бердяева («анархический персонализм»). В связи с Франком довольно цельно (но и достаточно лаконично) рассматриваются воззрения А. Бергсона и Н. Кузанского.

Затем идёт переход к осмыслению поэтико-философской культуры Серебряного века

Ken Wilber's integral psychology (WIP) is a combination of a coherent spiritual philosophy and an abstract psychological theory. WIP sets development as a key element and it aims to synthesize a wide range of ethical, epistemological, and philosophical approaches as well as psychological theories and traditions. The authors distinguish metatheoretical and theoretical parts of WIP, and suggest that the theoretical part of WIP is implicitly individual, neglecting important notions of social psychology. Further, it is claimed that spiral dynamics, a core element of WIP, contains idealistic, arbitrary, and moralizing categories, which in turn imposes a strong limitation over the whole work and confines it to remain a closed system. WIP in general lacks the methods for validation and/or falsification failing, therefore to fulfill the criteria of scientific theories and the ground for scientific research. Yet by identifying the central elements of various abstract psychological theories in a coherent system and by offering a coherent categorization, the authors believe that WIP may deliver value to epistemology, sociology of science, and spiritual philosophy.

The monograph presents the scientific results of a study devoted to the system-structural analysis of semiotic modeling of reality on metaphysically neutral structural foundations. The book is addressed to everyone interested in metaphysics, logic, methodology, and philosophy of science.

У гештальт-терапии есть значительный потенциал в плане её развития к включению расширенного понимания духовного опыта и трансперсональных состояний, нередко возникающих в терапии. Зерно этого потенциала было заложено, в том числе, и сооснователем гештальт-терапии, её самым известным лицом Фрицем Перлзом. В подборке «Шаги в направлении трансперсональной гештальт-терапии» представлен перевод нескольких фрагментов из публикаций Перлза, проясняющих ряд аспектов гештальт-подхода, в том числе и передающих редкое по своей красоте видение недвойственной природы сознавания.

ÍNDICE:
I
II
1. La realidad del alma

2. Alma y Espíritu no son la misma realidad

3. El pensamiento negativo

4. Rechazo de la coniunctio. La religión del ánimus

5. Respuesta a Giegerich

6. Dardos contra Giegerich. Aclaraciones sobre su “psicología”

Post-scriptum

After a century of creativity and innovation research, here is the most integral solution. "Integral Innovation" relies on the most valid and thorough human development approach, Ken Wilber's AQAL 'operating system'.

The book presents the theoretical framework, examples of integral innovation and a complete program on how to lead the implementation of an integral innovation culture in a medium sized organization.

Esta obra colectiva nace del deseo de comenzar a convertir en realidad la esperanza de que es posible repensar la política de una manera integral. Y nosotros entendemos la perspectiva integral como un camino y una búsqueda que, de manera integradora y acogedora, plantea más preguntas que respuestas ya que como dice Ken Wilber «la principal pregunta para los enfoques integrales no es quién tiene la razón, ni quién está en lo cierto y quién no, sino cómo puede conseguir todo el mundo una parte importante del rompecabezas global». Mi aportación se centra en presentar el trabajo del filósofo integral Ken Wilber, comenzando por sus aportaciones al campo de la psicolgía y finalizando con su modelo de los 4 cuadrantes y la integración de la teoría de la "espiral dinámica" de Beck y Cowan dentro d su modelo. En segundo lugar, pongo algunos ejemplos de como Wilber emplea su modelo para interpretar la evolución del pensamiento político y las diferentes formas de gobierno, asi como para analizar los diferentes conflictos politicos que se estan produciendo en el mundo actualmente, y planteo que la espiral dinamica y el modelo de los 4 cuadrantes de Wilber puede servirnos para explicar la dimensión politica que poseen las experiencias trascendentes y transpersonales. Finalmente, planteo que numerosos proyectos sociales novedosos que estan emergiendo en la actualidad (desde el software libre al coachsurfing o la economia cooperativa), basados todos ellos en la cooperación, la transparencia y la interdependencia, pueden ser explicados desde estas teorias, y señalo que sus caracteristicas se hayan más cercanas al pensamiento holístico e integral, y apuntan a que se está produciendo una importante transformación social, un cambio y ruptura en relación al paradigma social imperante.

Metatheory for the 21st Century is one of the many exciting results of over four years of in-depth engagement between two communities of scholar-practitioners: critical realism and integral theory. Building on its origins at a symposium in Luxembourg in 2010, this book examines the points of connection and divergence between critical realism and integral theory, arguably two of the most comprehensive and sophisticated contemporary metatheories. The Luxembourg symposium and the four more that followed explored the possibilities for their cross-pollination, culminating in five positions on their potential for integration, and began the process of fashioning a whole new evolutionary trajectory for both integral theory and critical realism. The contributors to this book bring together critical realism and integral theory in order to explore the potential of this collaboration for the advancement of both. Highlighting the ways in which these metatheories can transform scholarship and address the most pressing global issues of the 21st century, this book will be of interest to students, scholars and practitioners in the areas of metatheory, philosophy, social theory, critical realism, integral theory and current affairs more generally.

Aperspectival madness of the postmodernist mindset
Relativity theory and its metaphorical insights
Mathematical theology and comprehension
Self-reference and mirroring
Models, metaphors and reality distortion fields
Performative contradiction of model builders
Hierarchy, cyclicity and directionality
Mandala dynamics beyond AQAL in 3D?
Phase transitions between cognitive modalities
Reframing Wilber/Trump modalities in musical terms
Identity in question via Trump: Narcissus vs Loki?

This paper is split into three parts. In part one, I describe the context which provided the need for this research and proposal, including the historical context, the data which was collected, and some preliminary notes on methodology. In part two, I include a summary of the main features of Ken Wilber's Integral Theory; first of all under a descriptive light, and secondly in more critical terms. A small number of case studies

Integral Meditation is an overall approach to mindfulness and contemplative practice that is based on AQAL Integral Framework as developed by Ken Wilber. (This approach is described, e.g., in his book Integral Meditation.) It is a holistic practice that engages a person in cultivating contemplative awareness of body, mind, spirit in self, interpersonal relationships, society at large, and nature with its ecology.

This is a very integral paper to human history. It is not only a history detailing the reason for the fall of the Republic (and thus the Empire), it is a complete history of Rome itself. Moreover, it represents Cicero's view of the evolution of consciousness, of which the history of Rome is an integral part, and has it's place in the historiography set out by Ken Wilbur and many more. Look for a follow-up paper on these topics, which I am currently working on, "Simulacrum and Singularity."

In order to better cope with the pressures and stresses of the current day, modern psychology is anxiously seeking to find new therapies to address the increasing disorders within the human psyche. In the process new fields of research, such as humanistic and transpersonal psychology, curiously appear to borrow more and more from the wisdom of the ages. This volume, containing eighteen articles by noteworthy expositors of the perennial philosophy such as Huston Smith, Seyyed Hossein Nasr, and Frithjof Schuon, presents the spiritual psychology of the wisdom traditions as a much-needed antidote to the current impasse in modern psychology.

Библиография статей «Журнала интегральной теории и практики» (Journal of Integral Theory and Practice, JITP) с переведёнными на русский язык названиями. | A bibliography of articles published in Journal of Integral Theory and Practice (JITP) with the names of authors and titles translated to Russian.