Sivananda Radha Saraswati

From Wikipedia, the free encyclopedia

(Redirected from Sivananda Radha)

Jump to: navigation, search

Sivananda Radha Saraswati (1911–1995) was a German yogini who emigrated to Canada and founded Yasodhara Ashram in British Columbia. She established a Western based lineage in the tradition of the Saraswati Order and published books on several branches of Yoga, including Kundalini Yoga for the West and Mantras; Words of Power. She was a member of the California Institute of Transpersonal Psychology and developed transpersonal psychology workshops to help students prepare for intense spiritual practice. Teachers trained at Yasodhara Ashram can now be found across North America and in Europe, the Caribbean, Japan, Australia and New Zealand.

Contents [hide] 1 Biography 2 Her teaching 3 Legacy 4 Works 5 References 6 Further reading 7 External links

[edit] Biography

Sivananda Radha (formerly known as Sylvia Hellman) was born in Germany in 1911. She became a creative writer, photographer and a solo concert dancer early in life. She lived through both wars in Berlin but learned from her experiences that life can be cruel and came to question the existence of God.^[1]
Her first marriage ended when her husband, Wolfgang, was executed at Buchenwald for helping Jewish friends leave Germany. She married again in 1947. Albert Hellman was a composer and violinist, but he died after one year of marriage. She also lost both parents in the war. ‘Thoroughly sick at heart with the brutality and stupidity of the world’, she survived and, in 1951, emigrated to Canada settling in Montreal, finding work in the advertising department of a chemical firm, and becoming a Canadian citizen. A search for the meaning of life through yoga and meditation took her to India to Sivananda Saraswati of Rishikesh.^[2]
Sivananda challenged her to think deeply about the purpose of life. ‘He used every moment to teach you something’. His commitment to selfless service made a deep impression on her and Karma Yoga became a key practice in her own life and subsequently in the running of her Ashram. Sylvia was initiated into sanyas, and given the name Sivananda Radha Saraswati, on 2 February 1956. In her publications she has described extraordinary events that followed her initiation and involved meeting the legendary yogi Babaji, the deathless avatar described by Parahansa Yogananda in Autobiography of a Yogi, and first encountered by Sivananda Radha in a visionary experience when in Montreal a year earlier.^[3]
Upon return to Canada, interpreting her initiation into sanyas as a commitment to abstain ‘from all actions which arise from ambition and selfish desire … giving up mental and emotional attachment to life in this world’ she began a new life in Montreal with no money or employment, learning to live on the charity of others. However, she quickly attracted attention in her orange sari, with her unconventional life-style, and through her willingness to speak publicly about her experiences in India. Within a few months, she was offering yoga classes, had been interviewed on CBC radio, travelled to Ottawa to speak, and been sponsored by the Canadian-India Association to fly to Vancouver to lecture on Indian philosophy.^[4]
Within a year, in 1957, in Burnaby, British Columbia, she founded Sivananda Ashram, in an old 10 roomed house, where she offered classes, meditation and satsangs. She also opened the Yoga Vedanta Bookstore on Robson Street in downtown Vancouver. In 1963, the Ashram moved to its present location and was renamed Yasodhara Ashram. Sivananda Radha also gave sanyas initiations to the young men who accompanied her and worked with her to establish the Ashram, beginning a new, Western based lineage, honouring the traditions of the Saraswati Order.^[5]
For many years she focussed on establishing the Ashram, making forest cabins habitable, constructing new buildings, corresponding with students, establishing yoga teaching programs and publishing a newsletter to raise funds and draw people to the Ashram. ‘In the early years of the Ashram … traveling … was necessary to give workshops and lectures to “put the ashram on the map” as she called it.’ She visited England, the Netherlands and Germany, and frequently toured throughout North America. She lectured in many North American universities and, in 1976, co-led a conference with Herbert Guenther at Yasodhara Ashram on the role of gurus in the West.^[6] At a time when understanding of the relationships between Yoga, science and psychology were in their infancy, Radha took an active interest. In Minneapolis, she participated in biofeedback experiments with Dr. Jose Feola, exploring the nature of the effects of spiritual practices, and she contributed to Scientific Conferences, such as the Council Grove Conference in Kansas. Discovering the need for students to deal with their psychological and emotional obstacles before embarking on intense spiritual practice, she also embraced transpersonal psychology, becoming a faculty member and graduate teacher at California Institute of Transpersonal Psychology, and developing a course on ‘Psychology towards Higher Consciousness’ that she taught at Antioch College, Seattle.^[7]
In the 1980s and early 90s her organizational legacy took shape. Sivananda Radha opened yoga centres [1] in North America, Mexico and England where classes and satsangs were offered by teachers trained at Yasodhara Ashram [2]. A Temple, dedicated to the Light in All Religions, was opened at her Ashram in 1992. She died peacefully at her teaching centre in Spokane, in Washington State, in the early morning, 30 November 1995.^[8]

[edit] Her teaching

Sivananda Radha's aim was to interpret the ancient yogic teachings of the East so that they could be understood and applied in the West. She presented yoga as a philosophical and spiritual system in a way that accessible to anyone willing to make a commitment to their own development. She welcomed students from all cultures and spiritual traditions and helped people discover the purpose of their lives. Her teachings integrate yoga practices with personal development. They include personal exploration workshops developed by Sivananda Radha – Life Seal, Straight Walk, Ideals, Two Selves and Identification. Self-inquiry and reflection are foundations, with questions such as: 'Who am I?' 'What is life all about?' 'What makes my life worthwhile?' 'How do I prepare for the rest of my life?' ^[9] In 1988 in an interview with Hinduism Today Magazine, Sivananda Radha explained, ‘The main thing I try to do is have my students bring quality into their lives. To me, people are not spiritual if this quality is not there in their lives - even if they meditate six hours a day. By quality I mean that which comes from deep inside and shows up in their actions, their treatment of others and the way they do their jobs.’ ^[10]
For over 40 years, in addition to many shorter workshops and other programs, the Ashram has been offering an intensive three-month program called the Yoga Development Course (YDC).^[11] This introduces students to the major branches of yoga and provides a foundation in personal and spiritual development for potential yoga teachers and anyone wishing to deepen their yoga practice or change their life. A program of study under the personal direction of one of the Ashram’s resident teachers is subsequently completed before students progress to teacher certification courses in Hidden Language Hatha Yoga, Kundalini and Dream Yoga. Teachers are required to renew their certification frequently and are encouraged to donate the proceeds from classes so that the Teachings can be offered as a form of Karma Yoga practice. Sivananda Radha’s teachers can now be found offering classes in communities, across North America, in Europe, the Caribbean, Japan, Australia and New Zealand.

[edit] Legacy

Sivananda Radha was among the prominent disciples of Sivananda who developed new organizations that are not affiliated to the original ashrams run by the Divine Life Society. Radha established an independent and primarily female, Western lineage as part of the Saraswati Order. This is now led by Radhananda Saraswati, spiritual director of Yasodhara Ashram. She initiates aspirants and has oversight of the work of non-profit organizations supporting teachers in different countries.^[12] Radhananda has described her spiritual training at the feet of Sivananda Radha in her memoir, Carried by a Promise: a Life Transformed by Yoga.^[13]
Sivananda Radha formed the Timeless Books [3] imprint in 1978 and wrote many books of yoga, including Kundalini Yoga for the West, Hatha Yoga: The Hidden Language, The Divine Light Invocation and Mantras: Words of Power. Her memoirs are published in Radha: Diary of a Woman's Search and her experiences with gurus and other spiritual teachers are reported in In the Company of the Wise. Her books have been translated into 5 languages.

[edit] Works

• From the Mating Dance to the Cosmic Dance, (Spokane, WA, 1992)
• ‘Guru-Disciple Relationship’, Lifetime Magazine (March 1992)
• Hatha Yoga the Hidden Language (Spokane, WA, 1987, 1995, 2006)
• ‘Heart’ in Kundalini Rising, by Gurmukh Kaur Khalsa, Ken Wilber, Swami Radha, Gopi Krishna (2009)
• In the Company of the Wise (Spokane, WA, 1991, 2011)
• Kundalini Yoga for the West (Spokane, WA, 1978, 2011)
• Light and Vibration: Mysticism and the Culmination of Yoga (Spokane, WA, 2007)
• Mantras: Words of Power (Spokane, WA, 1980, 1994, 2005)
• ‘On Meditation’, in ed., N. Armstrong, Harvest of Light (London, 1976)
• On Sanyas: the Yoga of Renunciation (Spokane, WA, 2010)
• Radha: Diary of a Woman’s Search (Spokane, WA, 1981, 2002, 2011)
• Realities of the Dreaming Mind: The Practice of Dream Yoga (Spokane, WA, 1994, 1996, 2004)
• Seeds of Light (Spokane, WA, 1985, 1991)
• ‘The Dance of Life’, Yoga Centre of Victoria (September, 1983)
• The Devi of Speech: the goddess in kundalini yoga (Spokane, WA, 2005)
• The Divine Light Invocation (Spokane, WA, 2006)
• ‘The Last Message’, Yoga Centre of Victoria (December 1995 - January 1996)
• ‘The Search for Union’, in ed., S. Miners, A Spiritual Approach to Male/Female Relations (IL, 1984)
• The Yoga of Healing (Spokane, WA, 2006)
• Time to be Holy: Collected Satsang Talks (Spokane, WA, 1996, 2010)
• When you first called me Radha (Spokane, WA, 2005)
• ‘Women and Spirituality: First Steps to the Spiritual Life’, in ed., T. King, The Spiral Path: Explorations in Women’s Spirituality (St Paul, MN, 1992)
• ‘Women’s Place in Today’s World’, in ed., S. Grof, Ancient Wisdom and Modern Science (New York, 1984)

[edit] References

1. ^ Radha, Time to be Holy: Collected Satsang Talks (Spokane, WA, 2010), 24, 229-30, 282-3; Radha, From the Mating Dance to the Cosmic Dance (Spokane, WA, 1992), xv.
2. ^ J. White, ‘An Interview with Swami Sivananda Radha: Portrait of a Yogini: A Woman's Experience of the Spiritual Life’, Science of Mind (September 1985), 12-3, 75.
3. ^ Radha, Radha: Diary of a Woman's Search, (Spokane, WA, 1981), 36-40, 42, 55, 62, 85-9, 92-5, 138-44, 202; Krishnananda, Gurudev Sivananda: Pictorial Volume (Tehri-Garhwal, U.P. India, 1987), 66, 146, 151; Radha, Time to be Holy (Spokane, WA, 2010), 29-31, 33-9, 55-8, 101, 128, 155-60, 163, 167, 193-5, 202-7, 211-21, 234-6; Radha, The Divine Light Invocation (Spokane, WA, 2006), 17-24; White, ‘An Interview’, 84-5; A. Rawlinson, The Book of Enlightened Masters: Western Teachers in Eastern Traditions (1997), 482-5.
4. ^ Sivananda Saraswati, ‘Farewell to Swami Sivananda Radha’, Yoga Centre of Victoria (December 1995-January 1996), 8-9; White, ‘An Interview’, 12; R. Paul, ‘Portrait of Swami Radha’, Yoga Journal (October 1981), 27-8; S. Chusid, ‘Meditation Leads Woman To Gamble On Her Future’, Winnipeg Press (1968); A. May ‘Profile: Swami Sivananda Radha, the Feminine Mystic’, Psychic (Jan/Feb 1977), 29-30
5. ^ Rawlinson, Enlightened Masters, 81; White, ‘An Interview', 12-13; J. McKay, ‘Swami Sivananda Radha: On Spiritual Leadership’, The Quest Magazine (Summer 1993), 74-5; L. Curtis ‘Column’, The Albertan (June 8, 1968).
6. ^ Durgananda, 'Radha’s Life', Lightwaves (16 September 2008) , 13
7. ^ White, ‘An Interview’, 77-8; J. Kennet, Radha, R. Frage, ‘How to be a Transpersonal Teacher without Becoming a Guru’, Journal of Transpersonal Psychology, Vol. 7:1 (1975), 50-3, 54, 61-2, 64-5; Radha, Hatha Yoga the Hidden Language (Spokane, WA, 2006), 31-47.
8. ^ McKay, ‘Spiritual Leadership’, 73; J. McKay, Glimpses of a Mystical Affair: Spiritual Experience of Swami Sivananda Radha (1997), 121-7, 157-62; R. Fields, ‘In Memoriam, Swami Sivananda Radha’, Yoga Journal (April 1996) 31; Radha, ‘The Last Message’, Yoga Centre of Victoria (December 1995 - January 1996), 14-15; ‘Obituary, Swami Sivananda Radha Saraswati’, Yoga and Health Magazine (February, 1996).
9. ^ www.Yasodhara.org ; M. Robinson, ‘Seekers after Truth: Knowledge Goal of Kootenay Bay Retreat’, Vancouver Sun (Dec 31, 1965); Radhananda, Carried by a Promise’' (Spokane, WA, 2011), 31-2, 35-6, 42-3.
10. ^ http://www.hinduismtoday.com/modules/smartsection/item.php?itemid=478; A. May, ‘In Quest of a Slim Waist’, Psychic (Jan/Feb 1977), 27-8; Radha, ‘Women’s Place in Today’s World’, in ed., S. Grof, Ancient Wisdom and Modern Science (New York, 1984), 266-80: Radha, S., ‘Women and Spirituality: First Steps to the Spiritual Life’, in ed., T. King, The Spiral Path: Explorations in Women’s Spirituality (St Paul, MN, 1992), 17-27.
11. ^ http://www.yasodhara.org/ydc-2012/
12. ^ Yasodhara Ashram Society (Canada); Friends of Radha Foundation (Canada)http://www.yasodhara.org/contact/; Association for the Development of Human Potential (USA); Radha House Association (England and Wales), for Europe http://europe.radha.org/.
13. ^ http://radhananda.org/

[edit] Further reading

• Curtis, L., ‘Column’, The Albertan (June 8, 1968)
• Chusid, S., ‘Meditation Leads Woman To Gamble On Her Future’, Winnipeg Press (1968)
• Durgananda, S., Durga’s Embrace: A Disciple’s Diary (Spokane, WA, 2006)
• Fields, R., ‘In Memoriam, Swami Sivananda Radha’, Yoga Journal (April 1996)
• Feuerstein, G., The Path of Yoga: an Essential Guide to its Principles and Practices (2011)
• Feuerstein, G., The Shambhala Encyclopedia of Yoga and Tantra (Boston and London, 1997, 2011)
• Gregory, L., ‘Om free’, Canadian Geographic, Travel Special Issue, (Winter 2007-8)
• Kennet, J., S. Radha, R. Frage, ‘How to be a Transpersonal Teacher without Becoming a Guru’. Journal of Transpersonal Psychology, Vol. 7:1 (1975)
• Krishnananda, S., Gurudev Sivananda: Pictorial Volume (Tehri-Garhwal, U.P. India, 1987)
• May, A., ‘In Quest of a Slim Waist’, Psychic (Jan/Feb 1977)
• May, A., ‘Profile: Swami Sivananda Radha, the Feminine Mystic’, Psychic (Jan/Feb 1977)
• McKay, J., Glimpses of a Mystical Affair: Spiritual Experience of Swami Sivananda Radha (Spokane, WA, 1997)
• McKay, J., ‘Swami Sivananda Radha: On Spiritual Leadership’. The Quest Magazine (Summer 1993)
• Paul, R., ‘Portrait of Swami Radha’, Yoga Journal (October 1981)
• Radhananda, S., Carried by a Promise: A Life Transformed by Yoga'’ (Spokane, WA, 2011)
• Rawlinson, A., The Book of Enlightened Masters: Western Teachers in Eastern Traditions (Chicago and La Salle, IL,1997)
• Robinson, M., ‘Seekers after Truth: Knowledge Goal of Kootenay Bay Retreat’, Vancouver Sun (Dec 31, 1965)
• Sivananda, S., ‘Farewell to Swami Sivananda Radha’, Yoga Centre of Victoria (December 1995-January 1996)
• White, J. ‘An Interview with Swami Sivananda Radha: Portrait of a Yogini: A Woman's Experience of the Spiritual Life’, Science of Mind (September 1985)
• Yogananda, P. Autobiography of a Yogi (New York, 1946)

[edit] External links

• Ascent Magazine [4]
• Candess Cambell 'Listening to my body at the Ashram!', August 2011, [5]
• The Divine Life Society, our Heritage, Swami Sivananda Radha [6]
• Lightwaves Magazine [7] [8]
• Heart Links, 'A First Timer's Visit to the Ashram' Jan Thorne, June 2007 [9]
• Hinduism Today Magazine, January 1988 [10]
• Friends of Radha Foundation (Canada) [11]
• Radha House Association (England and Wales) [12]
• Yasodhara Ashram [13]
• Timeless Books [14]
• Yasodhara Ashram http://www.yasodhara.org/
• 'Yoga Journal', Luminaries, 'Swami Radha', Jeanne Ricci [15]

Stanislav Grof

From Wikipedia, the free encyclopedia

Jump to: navigation, search

This article relies on references to primary sources or sources affiliated with the subject. Please add citations from reliable and independent sources. (June 2012)

Stanislav Grof
Stanislav Grof
Born	(1931-07-01) 1 July 1931 (age 81) Prague, Czechoslovakia
Citizenship	Czech
Fields	Psychology
Institutions	Johns Hopkins University University of Maryland, Baltimore Esalen Institute
Alma mater	Charles University, Czechoslovakian Academy of Sciences
Known for	Transpersonal psychology

Stanislav Grof (born July 1, 1931 in Prague, Czechoslovakia) is a psychiatrist, one of the founders of the field of transpersonal psychology and a pioneering researcher into the use of non-ordinary states of consciousness for purposes of exploring, healing, and obtaining growth and insights into the human psyche. Grof received the VISION 97 award granted by the Foundation of Dagmar and Václav Havel in Prague on October 5, 2007.

Contents [hide] 1 Biography 2 Teachings 3 Bibliography 4 Notes 5 Further reading 6 See also 7 External links

[edit] Biography

This biographical section needs additional citations for verification. Please help by adding reliable sources. Contentious material about living persons that is unsourced or poorly sourced must be removed immediately, especially if potentially libelous or harmful. (June 2012)

Grof is known for his early studies of LSD and its effects on the psyche—the field of psychedelic psychotherapy. Building on his observations while conducting LSD research and on Otto Rank's theory of birth trauma, Grof constructed a theoretical framework for pre- and perinatal psychology and transpersonal psychology in which LSD trips and other powerfully emotional experiences were mapped onto a person's early fetal and neonatal experiences^[1]. Over time, this theory developed into an in-depth "cartography" of the deep human psyche. Following the legal suppression of LSD use in the late 1960s, Grof went on to discover that many of these states of mind could be explored without drugs by using certain breathing techniques in a supportive environment^[2]. He continues this work today under the title "Holotropic Breathwork".
Grof received his M.D. from Charles University in Prague in 1957 and then completed his Ph.D. in medicine at the Czechoslovakian Academy of Sciences in 1965, training as a Freudian psychoanalyst at this time. In 1967, he was invited as an Assistant Professor of Psychiatry at Johns Hopkins University School of Medicine in Baltimore, United States, and went on to become Chief of Psychiatric Research at the Maryland Psychiatric Research Center where he worked with Walter Pahnke and Bill Richards among others. In 1973, he was invited to the Esalen Institute in Big Sur, California, and lived there until 1987 as a scholar-in-residence, developing his ideas.
Being the founding president of the International Transpersonal Association (founded in 1977), he went on to become distinguished adjunct faculty member of the Department of Philosophy, Cosmology, and Consciousness at the California Institute of Integral Studies, a position he remains in today.
Grof was featured in the film Entheogen: Awakening the Divine Within, a 2006 documentary about rediscovering an enchanted cosmos in the modern world.^{[3][dead link]}

[edit] Teachings

This section contains too many or too-lengthy quotations for an encyclopedic entry. Please help improve the article by editing it to take facts from excessively quoted material and rewrite them as sourced original prose. Consider transferring direct quotations to Wikiquote. (June 2012)

See also: psychedelic psychotherapy, pre- and perinatal psychology, Holotropic Breathwork, and transpersonal psychology

Grof distinguishes between two modes of consciousness: the hylotropic and the holotropic^[4]. The hylotropic^[5] refers to "the normal, everyday experience of consensus reality."^[6] The holotropic^[7] refers to states which aim towards wholeness and the totality of existence. The holotropic is characteristic of non-ordinary states of consciousness such as meditative, mystical, or psychedelic experiences.^[8] According to Grof, these non-ordinary states are often categorized by contemporary psychiatry as psychotic.^[9] Grof connects the hylotropic to the Hindu conception of namarupa ("name and form"), the separate, individual, illusory self. He connects the holotropic to the Hindu conception of Atman-Brahman, the divine, true nature of the self.^[10] Grof believes that the holotropic mode has been uniquely de-emphasized in the modern West:

All the cultures in human history except the Western industrial civilization have held holotropic states of consciousness in great esteem. They induced them whenever they wanted to connect to their deities, other dimensions of reality, and with the forces of nature. They also used them for diagnosing and healing, cultivation of extrasensory perception, and artistic inspiration. They spent much time and energy to develop safe and effective ways of inducing them.^[11]

Grof connects modern man's inability to fully and honestly grapple with his psychic conflicts to the contemporary ecological crisis:

In the last few decades, it has become increasingly clear that humanity is facing a crisis of unprecedented proportions. Modern science has developed effective measures that could solve most of the urgent problems in today's world--combat the majority of diseases, eliminate hunger and poverty, reduce the amount of industrial waste, and replace destructive fossil fuels by renewable sources of clean energy. The problems that stand in the way are not of economical or technological nature. The deepest sources of the global crisis lie inside the human personality and reflect the level of consciousness evolution of our species.^[12]

Grof conceives of the use of hallucinogenic drugs to be one method to overcome the West's peculiar aversion to holotropic consciousness:

In one of my early books I suggested that the potential significance of LSD and other psychedelics for psychiatry and psychology was comparable to the value the microscope has for biology or the telescope has for astronomy. My later experience with psychedelics only confirmed this initial impression. These substances function as unspecific amplifiers that increase the cathexis (energetic charge) associated with the deep unconscious contents of the psyche and make them available for conscious processing. This unique property of psychedelics makes it possible to study psychological undercurrents that govern our experiences and behaviours to a depth that cannot be matched by any other method and tool available in modern mainstream psychiatry and psychology. In addition, it offers unique opportunities for healing of emotional and psychosomatic disorders, for positive personality transformation, and consciousness evolution.^[13]

[edit] Bibliography

• Realms Of The Human Unconscious: Observations From LSD Research (1975)
• The Human Encounter With Death (1977) with Joan Halifax
• LSD Psychotherapy (1980)
• Beyond Death: The Gates Of Consciousness (1981) with Christina Grof
• Ancient Wisdom And Modern Science (1984) Edited by Stanislav Grof
• Beyond the Brain: Birth, Death And Transcendence In Psychotherapy (1985)
• Human Survival And Consciousness Evolution (1988) Edited with Marjorie L. Valier
• The Adventure Of Self-Discovery: Dimensions of Consciousness And New Perspectives In Psychotherapy (1988)
• Spiritual Emergency: When Personal Transformation Becomes A Crisis (1989) Edited with Christina Grof
• The Stormy Search For The Self: A Guide To Personal Growth Through Transformative Crisis (1990) with Christina Grof
• The Holotropic Mind: The Three levels Of Human Consciousness And How They Shape Our Lives (1992) with Hal Zina Bennet
• Books Of The Dead: Manuals For Living And Dying (1993)
• The Thirst For Wholeness: Attachment, Addiction And The Spiritual Path (1994) by Christina Grof
• The Transpersonal Vision (1998) book and audio
• The Cosmic Game: Explorations Of The Frontiers Of Human Consciousness (1998)
• The Consciousness Revolution: A Transatlantic Dialogue (1999) with Peter Russell and Ervin Laszlo. Foreword by Ken Wilber
• Psychology Of The Future: Lessons From Modern Consciousness Research (2000)
• Caterpillar Dreams (2004) with Melody Sullivan
• When The Impossible Happens: Adventures In Non-Ordinary Reality (2006)
• The Ultimate Journey: Consciousness And The Mystery Of Death (2006)
• "New Perspectives in Understanding and Treatment of Emotional Disorders," Chapter 13 in Psychedelic Medicine: New Evidence for Hallucinogens as Treatments, Michael J. Winkelman and Thomas B. Roberts (editors) (2007). Westport, CT: Praeger/Greenwood.
• LSD: Doorway to the Numinous: The Groundbreaking Psychedelic Research into Realms of the Human Unconscious (2009)
• Holotropic Breathwork: A New Approach to Self-Exploration and Therapy (2010)

[edit] Notes

1. ^ Rowan, John (2005). The Transpersonal: Spirituality in Psychotherapy and Counselling. Taylor & Francis. p. 39. ISBN 1583919872. http://books.google.co.uk/books?id=16uhwBOiNJkC&pg=PA39&dq=Stanislav+Grof&hl=en&sa=X&ei=LlTsT_-ZCMa90QXf7YX6DA&ved=0CFQQ6AEwBTgK#v=onepage&q=Stanislav%20Grof&f=false.
2. ^ Cortright, Brant (1997). Psychotherapy and Spirit: Theory and Practice in Transpersonal Psychotherapy. SUNY Press. p. 100. ISBN 0791434664. http://books.google.co.uk/books?id=7XrDvWKyFAUC&pg=PA97&dq=Stanislav+Grof&hl=en&sa=X&ei=LlTsT_-ZCMa90QXf7YX6DA&ved=0CF8Q6AEwBzgK#v=onepage&q=Stanislav%20Grof&f=false.
3. ^ http://www.entheogen.tv/bios.php
4. ^ Wiber, Ken (1998). The Eye of Spirit: An Integral Vision for a World Gone Slightly Mad. Shambhala. p. 165. ISBN 1570623457. http://books.google.co.uk/books?id=bQMF11-_w0AC&q=Stanislav+Grof&dq=Stanislav+Grof&hl=en&sa=X&ei=BFnsT7zUHqjB0QXNw7T6DA&ved=0CFUQ6AEwBjgU.
5. ^ (Greek ὑλο hylo-, "wood, matter" + τρόπος tropos "turn, direction, way")
6. ^ Grof 1988, 38
7. ^ Greek, "movement toward wholeness"
8. ^ Grof 1988, 39
9. ^ Grof 1988, 39
10. ^ http://www.youtube.com/watch?v=mA1hDI5IiJQ
11. ^ The Cosmic Game - Explorations of the Frontiers of Human Consciousness (1997), ISBN 0-7914-3876-7, p. 254
12. ^ The Cosmic Game - Explorations of the Frontiers of Human Consciousness (1997), ISBN 0-7914-3876-7, p. 219
13. ^ Foreword to the MAPS edition of LSD: My Problem Child by Dr. Albert Hofmann

[edit] Further reading

1. Howe, ML & Courage, ML (2004). Demystifying the beginnings of memory. Developmental Review, 24(1), 1-5.
2. Jacobson, B, Eklund, G, Hamberger, L, Linnarsson, D, Sedvall, G & Valverius, M (1987). Perinatal origin of adult self-destructive behavior.. Acta Psychiatrica Scandinavica, 76(4), 364-71.

[edit] See also

• Perinatal Matrices

[edit] External links

Wikiquote has a collection of quotations related to: Stanislav Grof

• Stanislav Grof homepage

[show] v t e Integral theory/Integral thought Integral theorists Aurobindo Ghose, Jean Gebser, Haridas Chaudhuri, Clare Graves, Ervin László, Michael Murphy, Don Beck, Chris Cowan, Ken Wilber Integral books The Life Divine, The Synthesis of Yoga, Full Circle, Spiral Dynamics, Sex, Ecology, Spirituality Integral themes Evolution, involution, Integral ecology, Integral politics, Integral psychology, Integral yoga Influences on integral theory James Mark Baldwin, Pierre Teilhard de Chardin, Arthur M. Young, Edward Haskell, Erich Jantsch, Stanislav Grof, Rupert Sheldrake, Francisco Varela Integral artists Alex Grey, Stuart Davis, Saul Williams Integral organizations California Institute of Integral Studies, Integral Institute

[show] v t e The VIZE 97 Prize recipients

Integral Theory.

Blogger Reference Link http://www.p2pfoundation.net/Multi-Dimensional_Science

 

 

 

 

This article is about "Integral Theory" as an emerging area of discourse. See Integral (disambiguation) for other uses. Ref Wikipedia

Integral thought
Historical integral thinkers
Aurobindo Ghose Jean Gebser Haridas Chaudhuri Ramchandra Gandhi Indra Sen George Leonard
Contemporary integral thinkers
Don Beck Allan Combs Sean Esbjörn-Hargens Ashok Gangadean Jennifer Gidley Marilyn Hamilton Franklin Jones Ervin László Donella Meadows Steve McIntosh Michael Murphy Joe Perez Michel Saloff Coste Charlene Spretnak Brian Swimme William Irwin Thompson Russ Volckmann Ken Wilber Yasuhiko Kimura Michael E. Zimmerman
Integral themes
Evolution, Involution Integral art Integral ecology Integral education Integral leadership Integral psychology Integral Theory Integral yoga Transdisciplinarity
Integral organizations
Cal. Inst. of Integral Studies Esalen Institute Integral Institute Antioch University Midwest John F. Kennedy University Institute of Transpersonal Psych. Fielding Graduate University
v t e

Integral Theory is a philosophy promoted by Ken Wilber that seeks a synthesis of the best of pre-modern, modern, and postmodern reality.^[1] It is portrayed as a "theory of everything,"^[2] and offers an approach "to draw together an already existing number of separate paradigms into an interrelated network of approaches that are mutually enriching."^[1] It has been applied by scholar-practitioners in 35 distinct academic and professional domains as varied as organizational management, art, and feminism.^[1]
It initially started as a theoretical transpersonal psychology^[3] that attempted to synthesize Western and non-Western understandings of consciousness with notions of biological, mental, and divine evolution.^[4] Wilber has since distanced himself from transpersonal psychology^[5] and Integral Theory has turned into an emerging field of academic discourse and research focused on the complex interactions of ontology, epistemology, and methodology.^[6] However, there is ongoing discussion surrounding its standing in academia.^[7][8]
Integral Theory has been applied in a variety of different domains: Integral Art, Integral Ecology, Integral Economics, Integral Politics, Integral Psychology, Integral Spirituality, and many others. Researchers have also developed applications in areas such as leadership, coaching,^[9] and organization development.^[10] The first interdisciplinary academic conference on Integral Theory took place in 2008.^[11] SUNY Press currently publishes the peer-reviewed Journal of Integral Theory and Practice^[12] and has also published four books in the "SUNY series in Integral Theory."^[13]

Contents [hide] 1 Methodologies 2 Integral theory 3 AQAL Theory – Lines. 4 Contemporary figures 5 Themes 5.1 Integral art 5.2 Integral ecology 5.3 Integral economics 5.4 Integral leadership 5.5 Integral politics 5.6 Integral psychology 5.7 Integral city 5.8 Integration of integral theories 6 Reception in mainstream academia 7 See also 8 References 9 External links

[edit] Methodologies

AQAL, pronounced "ah-qwul," is a widely used framework in Integral Theory. It is also alternatively called the Integral Operating System (IOS) or by various other synonyms. The term stands for "all quadrants, all levels, all lines, all states, and all types." It is conceived by some integral theorists to be one of the most comprehensive approaches to reality, a metatheory that attempts to explain how academic disciplines and every form of knowledge and experience fit together coherently.^[14]

[edit] Integral theory

Main articles: Integral yoga, Jean Gebser, and Ken Wilber#Theory

Sri Aurobindo, Jean Gebser, and Ken Wilber, have all made significant theoretical contributions to integral theory.
In the teachings of Sri Aurobindo, integral yoga refers to the process of the union of all the parts of one's being with the Divine, and the transmutation of all of their jarring elements into a harmonious state of higher divine consciousness and existence.
In his book The Ever-Present Origin, Swiss phenomenologist Jean Gebser distinguished between five structures of consciousness:

• the archaic structure
• the magic structure
• the mythical structure
• the mental structure
• the integral structure

Gebser wrote that he was unaware of Sri Aurobindo's prior usage of the term 'integral', which coincides to some extent with his own.^{[citation needed]}
Wilber, drawing on both Aurobindo's and Gebser's theories, as well as on the writings of many other authors, created a theory which he calls AQAL. AQAL stands for "All Quadrants All Levels."

[edit] AQAL Theory – Lines.

Principles and Properties:
Lines are defined as relatively independent capacities of growth and emergence that unfold in levels or stages. The relative independence of lines stresses that they can be developed to various higher or lower degrees. (This explains the different levels of the lines we see in the psychograph.) Whilst we typically focus on lines of human development in the UL quadrant, lines are actually present in all quadrants, serving as areas of growth in tetra-evolution.
In the UL quadrant of individual subjectivity, lines fall into three groupings or categories; cognitive lines, self-related lines and talent or skill lines.
The relative independence of lines does not preclude some important necessary but not sufficient relationships. i.e. A certain degree of physiological development is necessary but not sufficient for cognitive development, and so for cognitive development > self-development > interpersonal development > moral development. Lines have levels and levels arise within lines. They are mutually inter-dependant but can be investigated separately.
Lines in all quadrants:
Lines are present in each quadrant, arising as distinct developmental domains or capacities.
UR examples include; physiological development, nervous system, endocrine system, behavioural development, task complexity. LR examples include; techno-economic modes of production, physical systems, species, modes of transportation, economic exchange systems, geo-political systems, linguistic structures. LL examples include; world-view, intimate relationship, development of a ‘we’, linguistic semantics, cultural values. UL examples include; cognitive, self-identity, interpersonal, moral, emotional, aesthetic, kinaesthetic, spiritual and more. Lines in the UL: Lines in the UL quadrant concern the development of individual skills, capacities and intelligences. Each line can be understood by simple questions we confront as we go about our lives.

• “What am I aware of?” The cognitive line concerns your ability to register phenomena and take perspectives. This line has been explored by Jean Piaget, Kurt Fischer, Robert Kegan, Michael Commons and Francis Richards among others.

• “Who am I?” The self-identity line explores your ego development and self conception. Primary researchers in this area include Jane Loevenger, Susan Cook-Greuter, Michael Washburn and Jenny Wade.

• “How do I interact with others?” The interpersonal line concerns social cognition and role taking. Researchers in this area include Robert Selman and Robert Perry.

• “What should I do?” The moral line describes the unfolding of moral reasoning and judgement from pre-conventional ego-centric to post-post-conventional kosmocentric levels. Primary researchers in this area are Lawrence Kohlburg, Carol Gilligan and Cheryl Armon.

• “How do I feel?” The emotional or affective line concerns your awareness, management and control of emotions. Researched by Daniel Goleman, Peter Salovey and John Mayer.

• “What is attractive to me?” The aesthetic line describes 5 distinct patterns of thinking that correlate to the amount of exposure people have to viewing art. Researched by Abigail Hansen and others.

• “What is of ultimate concern?” Development in the spiritual or faith line describes the unfolding nature of your faith and religious beliefs across your lifespan. Research by James Fowler.

• “What do I find significant?” The values line describes the unfolding of what individuals find important. Research by Clare Graves, Don Beck and Chris Cowan.

• “What do I need?” The needs line concerns individual’s changing conception of what they want or need from life and others. Research by Abraham Maslow.^[15]

In addition to AQAL, scholars have proposed other methodologies for integral studies. Bonnitta Roy has introduced a "Process Model" of integral theory, combining Western process philosophy, Dzogchen ideas, and Wilberian theory. She distinguishes between Wilber's concept of perspective and the Dzogchen concept of view, arguing that Wilber's view is situated within a framework or structural enfoldment which constrains it, in contrast to the Dzogchen intention of being mindful of view.^[16] Wendelin Küpers, Ph.D., a German scholar specializing in phenomenological research, has proposed that an "integral pheno-practice" based on aspects of the work of Maurice Merleau-Ponty can provide the basis of an "adequate phenomenology" useful in integral research. His proposed approach claims to offer a more inclusive and coherent approach than classical phenomenology, including procedures and techniques called epoché, bracketing, reduction, and free variation.^[17]
In the context of an integral approach to climate change, Sean Esbjörn-Hargens has proposed a new approach called Integral Pluralism, which builds on Wilber's recent work but emphasizes elements such as Ontological Pluralism that are understated or absent in Wilber's own writings.^[18]

[edit] Contemporary figures

Main article: List of integral thinkers and supporters

A variety of intellectuals, academics, writers, and other specialists have advanced the integral theory in recent decades.

[edit] Themes

[edit] Integral art

Main article: Integral art

In the context of Integral Theory, Integral art can be defined as art that reaches across multiple quadrants and levels. It may also refer to art that was created by someone who thinks or acts in an integral way.

[edit] Integral ecology

Main article: Integral ecology

Integral ecology is a multi-disciplinary approach pioneered by Michael E. Zimmerman and Sean Esbjörn-Hargens. It applies Wilber's integral theory (especially the eight methodological perspectives) to the field of environmental studies and ecological research.^{[19][20][21][22]}

[edit] Integral economics

Integral economics is a ‘paradigmatic’ methodology emanating from integral thought and theory as it translates to economics. This 'new' praxis offers a structural framework for addressing and resolving problems the Integral Institute has associated in their Mission with “evolutionary forms of capitalism; and the culture wars in political, religious, and scientific domains”. These efforts are thus affording "theorists and developmental psychologists a needed and useful early look at the formal, dynamic process by which the evolution of higher-order development proceeds" in relation to an integral model.^[23]

[edit] Integral leadership

Main article: Integral leadership

As the term is often used, Integral leadership is a style of leadership that attempts to integrate other major styles of leadership. In "style" terms, integral leadership is an approach to influence that involves understanding 'where people are' (their mindsets, values, goals, capabilities and situational dynamics) and then interacting with them in a way that is appropriate and helpful given 'where they are'.^[24]

[edit] Integral politics

Main article: Integral politics

Integral politics is an endeavor to develop a balanced and comprehensive politics around the principles of integral studies. Theorists including Don Beck, Lawrence Chickering, Jack Crittenden, David Sprecher, and Ken Wilber have applied concepts such as the AQAL methodology of Integral Theory to issues in political philosophy and applications in government.^[25]

[edit] Integral psychology

Main article: Integral psychology

Integral psychology is originally based on the Yoga psychology of Sri Aurobindo.^[26] In the context of Integral Theory, it applies Wilber's AQAL and related themes to the field of psychology.^[27] For Wilber, Integral psychology is psychology that is inclusive or holistic rather than exclusivist or reductive, and values and integrates multiple explanations and methodologies.^[28][29]

[edit] Integral city

Main article: Integral City

Integral City is a term that was coined in 2000 by Marilyn Hamilton as a description of the city as a living human system at the city scale, using an integral lens.^[30]

[edit] Integration of integral theories

Emerging from the broader integral movement is a range of meta-theoretical approaches to integral theorizing. This includes Mark Edward's notion of integral metatheory, Jennifer Gidley's integration of integral views and Gary Hampson's ecology of integrals. Gidley's position is that integral theory creation to date has been seriously hampered by internal rivalry, factionalism and, ironically, lack of integration of kindred theories. She offers a means for perceiving the interrelationships among significant integrative approaches that have been operating in relative isolation from each other. Her research points towards the possibility of new liaisons between approaches that are: inclusive of the vastness of noospheric breadth (macro-integral); that provide rigorous theoretic means for cohering it (meso-integral); that attend to the concrete details required for applying the theories (micro-integral); that encourage the participation of all aspects of the human being throughout this process (participatory-integral); and that are able to traverse and converse across these multiple dimensions (transversal-integral).^[31]

[edit] Reception in mainstream academia

Integral Theory is widely ignored at mainstream academic institutions. Nevertheless, about 90 M.A. theses or Ph.D. dissertations have been written between 1987 and 2009 that make use of Integral Theory, according to the Integral Research Center.^[32] In addition, the Journal of Integral Theory and Practice has been vetted and is indexed by Elsevier (Scopus) and EBSCO (Humanities International Complete database). Integral research has been published in an array of interdisciplinary or intradisciplinary journals;^{[33][34][35][36][37]} however, it has been said by some to have a ways to go in terms of being brought into dialogue with other disciplines.^[38]
The capacity of Integral Theory to synthesize major Western and non-Western psychologies, the perennial philosophy, and religious ideas into a cross-cultural map of consciousness has been applauded, sometimes with arguably hyperbolic enthusiasm.^[39] Huston Smith, a professor of Philosophy and Religion at Syracuse University and author of The World's Religions, has said that Wilber's integral theory brings Asian and Western psychology together more systematically and comprehensively than other approaches.^[39] Michael E. Zimmerman, writing in The Encyclopedia of Religion and Nature, says that Wilber's views are sometimes sharply contested, but he is widely admired for his efforts in forming a "constructive postmodernism" able to "reenchant" the world without inviting regression.^[4]
Forman and Esbjörn-Hargens, two of the leading proponents of Integral Theory, maintain that the integral paradigm has made limited inroads in academic research because many of Wilber's influential writings have been situated between conventional academic discourse and popular philosophy.^[7] However, the independent scholar Frank Visser says that there is a problematic relation between Wilber and academia for several reasons, including a "self-referential discourse" wherein Wilber tends to describe his work as being at the forefront of science.^[8] Visser has compiled a bibliography of online criticism of Wilber's Integral Theory^[40] and produced an overview of their objections.^[41] Another Wilber critic, the independent scholar Andrew P. Smith, observes that most of Wilber's work has not been published by university presses, a fact that discourages some academics from taking his ideas seriously. Wilber's failure to respond to critics of Integral Theory is also said to contribute to the field's chilly reception in some quarters.^[42] Forman and Esbjörn-Hargens have countered criticisms regarding the academic standing of integral studies in part by claiming that the divide between Integral Theory and academia is exaggerated by critics who themselves lack academic credentials or standing. They also said that participants at the first Integral Theory Conference in 2008 had largely mainstream academic credentials and pointed to existing programs in alternative universities like John F. Kennedy University or Fielding Graduate University as an indication of the field's emergence.^[7]
Jennifer Gidley, Research Fellow at RMIT University Melbourne, states that there is a need in the 21st century to create conceptual bridges between Integral Theory, philosophy and pedagogy and other related philosophical, theoretical, and pedagogical approaches. She undertook a comparative study of key evolution of consciousness thinkers, focusing particularly on the integral theoretic narratives of Rudolf Steiner, Jean Gebser, and Ken Wilber (but also with due reference to the seminal writings of Sri Aurobindo and those of contemporary European integral theorists such as Ervin Laszlo and Edgar Morin). She noted the conceptual breadth of Wilber's integral evolutionary narrative in transcending both scientism and epistemological isolationism. She also drew attention to some limitations of Wilber’s integral project, notably his undervaluing of Gebser's actual text, and the substantial omission of the pioneering contribution of Steiner, who, as early as 1904 wrote extensively about the evolution of consciousness, including the imminent emergence of a new stage.^[43] As a contribution to the knowledge base of integral education, Gidley has also undertaken a hermeneutic comparative analysis of Rudolf Steiner's educational approach and Wilber's Integral Operating System.^[44]

[edit] See also

• Integral (spirituality)
• Post-postmodernism
• Systems science
• Transmodernism
• Cultural creatives

[edit] References

1. ^ ^{a b c} Esbjörn-Hargens, S. (2010). Introduction. In Esbjörn-Hargens (ed.) Integral Theory in Action: Applied, Theoretical, and Constructive Perspectives on the AQAL Model. Albany, NY: State University of New York Press
2. ^ Macdonald, Copthorne. "(Review of) A Theory of Everything: An Integral Vision for Business, Politics, Science, and Spirituality by Ken Wilber," Integralis: Journal of Integral Consciousness, Culture, and Science, Vol. 1, No. 0. Retrieved via WisdomPage.com on Jan. 7, 2010.
3. ^ Grof, Stanislav. "A Brief History of Transpersonal Psychology", StanislavGrof.com, p. 11. Retrieved via StanislavGrof.com on Jan. 13, 2010.
4. ^ ^{a b} Zimmerman, Michael E. (2005). "Ken Wilber (1949 -)", The Encyclopedia of Religion and Nature, p. 1743. London: Continuum.
5. ^ "Transpersonal Psychology". Encyclopedia of psychology and religion. Springer. 2009. ISBN 978-0-387-71801-9.
6. ^ Esbjörn-Hargens, Sean (2006). "Editor’s Inaugural Welcome," AQAL: Journal of Integral Theory and Practice, p. v. Retrieved Jan. 7, 2010.
7. ^ ^{a b c} Forman, Mark D. and Esbjörn-Hargens, Sean. "The Academic Emergence of Integral Theory," Integral World. Retrieved via IntegralWorld.net on Jan. 7, 2010.
8. ^ ^{a b} Visser, Frank. "Assessing Integral Theory: Opportunities and Impediments," Integral World. Retrieved via IntegralWorld.net on Jan. 7, 2010
9. ^ "Integral Coaching Canada". http://www.integralcoachingcanada.com/home.php.
10. ^ Editors. "About Integral Leadership Review (ILR),". Retrieved via IntegralLeadershipReview.com on Jan. 7, 2010.
11. ^ JFK University and Integral Institute."Integral Theory in Action: Serving Self, Other & Kosmos," Retrieved via IntegralTheoryConference.com on Jan. 7, 2010.
12. ^ "SUNY Press". http://www.sunypress.edu/p-5108-journal-of-integral-theory-and-practice-quarterly.aspx.
13. ^ "SUNY Press". http://www.sunypress.edu/searchadv.aspx?IsSubmit=true&CategoryID=7259.
14. ^ Wilber, Ken. "AQAL Glossary," "Introduction to Integral Theory and Practice: IOS Basic and the AQAL Map," Vol. 1, No. 3. Retrieved on Jan. 7, 2010.
15. ^ https://www.coreintegral.com/home more info
16. ^ Roy, Bonnitta (2006). "A Process Model of Integral Theory," Integral Review, 3, 2006. Retrieved on Jan. 10, 2010.
17. ^ Küpers, Wendelin "The Status and Relevance of Phenomenology for Integral Research: Or Why Phenomenology is More and Different than an 'Upper Left' or 'Zone #1' Affair," Integral Review, June 2009, Vol. 5, No. 1. Retrieved on Jan. 10, 2010.
18. ^ Esbjörn-Hargens, S. (2010) An Ontology of Climate Change: Integral Pluralism and the Enactment of Multiple Objects. Journal of Integral Theory and Practice, V5.1, March 2010, pp.143-74
19. ^ Zimmerman, M. (2005). “Integral Ecology: A Perspectival, Developmental, and Coordinating Approach to Environmental Problems.” World Futures: The Journal of General Evolution 61, nos. 1-2: 50-62.
20. ^ Esbjörn-Hargens, S. (2008). “Integral Ecological Research: Using IMP to Examine Animals and Sustainability” in Journal of Integral Theory and Practice Vol 3, No. 1.
21. ^ Esbjörn-Hargens, S. & Zimmerman, M. E. (2008). “Integral Ecology” Callicott, J. B. & Frodeman, R. (Eds.) Encyclopedia of Environmental Ethics and Philosophy. New York: Macmillan Library Reference.
22. ^ Sean Esbjörn-Hargens and Michael E. Zimmerman, Integral Ecology: Uniting Multiple Perspectives on the Natural World, Integral Books (2009) ISBN 1-59030-466-7
23. ^ Kevin J. Bowman, Integral Neoclassical Economic Growth, as submitted to AQAL: Journal of Integral Theory and Practice, June 27, 2008
24. ^ Kupers, W. & Volckmann, R. (2009). "A Dialogue on Integral Leadership". Integral Leadership Review, Volume IX, No. 4 - August 2009. Retrieved on October 23, 2010.
25. ^ Ken Wilber (2000). A Theory of Everything: An Integral Vision for Business, Politics, Science and Spirituality, p. 153. Boston: Shambhala Publications. ISBN 1-57062-855-6
26. ^ Indra Sen, Integral Psychology: The Psychological System of Sri Aurobindo, Pondicherry, India: Sri Aurobindo Ashram Trust, 1986
27. ^ Ken Wilber, Integral Psychology : Consciousness, Spirit, Psychology, Therapy Shambhala, ISBN 1-57062-554-9
28. ^ Wilber, K., 1997, An integral theory of consciousness; Journal of Consciousness Studies, 4 (1), pp.71-92
29. ^ Esbjörn-Hargens, S., & Wilber, K. (2008). “Integral Psychology” in The Corsini’s Encyclopedia of Psychology. 4th Edition. New York: John Wiley and Sons.
30. ^ Hamilton, M. (2008). Integral City: Evolutionary Intelligences for the Human Hive. Gabriola Island BC: New Society Publishers.
31. ^ An Other View of Integral Futures: De/reconstructing the IF Brand Futures: The journal of policy, planning and futures studies, 2010, Volume 42, Issue 4: 125-133.
32. ^ Integral Research Center." References of M.A. Theses & Ph.D. Dissertations Using Integral Theory," IntegralResearchCenter.org (2009-5-28). Retrieved on Jan. 7, 2010.
33. ^ See, for example: John J. Gibbs, et. al. "Criminology and the Eye of Spirit: An Introduction and Application to the Thoughts of Ken Wilber", Journal of Contemporary Criminal Justice. 2000. 16; 99.
34. ^ Ron Cacioppe, et. al. "Adjusting blurred visions: A typology of integral approaches to organisations", Journal of Organizational Change Management. 2005. Vol. 18, No. 3, p. 230 - 246.
35. ^ Daryl S. Paulson, PhD "Wilber's Integral Philosophy: A Summary and Critique", Journal of Humanistic Psychology, 2008. Vol. 48, No. 3, 364-388
36. ^ Olen Gunnlaugson. "Toward Integrally Informed Theories of Transformative Learning", Journal of Transformative Education, Vol. 3, No. 4, 331-353
37. ^ Chris C. Stewart "Humanicide: From Myth to Risk", Journal of Futures Studies, May 2005, 9(4): 15 - 28.
38. ^ Gary P. Hampson. "Integral Re-views Postmodernism: The Way Out Is Through", Integral Review, Vol. 4, p. 108 - 173. Retrieved on 2010-1-8.
39. ^ ^{a b} Editors of KenWilber.com."Meta-Genius: A Celebration of Ken's Writings (Part 1)," KenWilber.com, accessed 2010-1-10.
40. ^ Visser, Frank. "Critics on Ken Wilber," IntegralWorld.net. Retrieved on Jan. 10, 2010.
41. ^ Frank Visser "A Spectrum of Wilber Critics," IntegralWorld.net, accessed 2010-1-10.
42. ^ Smith, Andrew P. "Contextualizing Ken," IntegralWorld.net. Retrieved on Jan. 7, 2010.
43. ^ Gidley, J. The Evolution of Consciousness as a Planetary Imperative: An Integration of Integral Views, Integral Review: A Transdisciplinary and Transcultural Journal for New Thought, Research and Praxis, 2007, Issue 5, p. 4-226.]
44. ^ Gidley, J. Educational Imperatives of the Evolution of Consciousness: The Integral Visions of Rudolf Steiner and Ken Wilber, The International Journal of Children’s Spirituality. 12 (2): 170-135.]

[edit] External links

Academic programs

• California Institute of Integral Studies, offers programs in integral studies.
• Fielding Graduate University, offers programs in integral studies.
• John F. Kennedy University, MA in Integral Theory an accredited online Master of Arts degree in Integral Theory.

Conferences

• Integral Theory Conference the official site for the biennial Integral Theory Conference held at JFK University.
• Integral Leadership in Action the official site for the 4th annual conference on integral conscious leadership.

Organizations

• Integral Institute a non-profit academic think tank.
• Integral Research Center a grant giving mixed-methods research center based on Integral Methodological Pluralism.

Publications

• Conscious Evolution, essays and articles about the multidisciplinary, integral study of consciousness and the Kosmos.
• Integral Leadership Review, the site of the online publications Integral Leadership Review and Leading Digest
• Integral Life online community website that is the sponsoring organization of Integral Institute, a non-profit academic think tank.
• Integral Review Journal, an online peer reviewed journal.
• Integral World website and online resource maintained by Frank Visser.
• Journal of Integral Theory and Practice a peer-reviewed academic journal founded in 2003 with its first issue appearing in 2006.
• Kosmos Journal, founded in 2001, a leading international journal for planetary citizens committed to the birth and emergence of a new planetary culture and civilization.
• World Futures: Journal of General Evolution. An academic journal devoted to promoting evolutionary models, theories and approaches within and among the natural and the social sciences.