epth and dynamism of integral applications in

DEPTH AND DYNAMISM OF INTEGRAL APPLICATIONS IN INTERNATIONAL DEVELOPMENT

Gail Hochachka

As I begin to write this introduction, my fingers hover, the experience of embrace drawing in every being encountered in this work, not just in the projects discussed in this article but everywhere and at all times. Pull one thread, and find it linked to everything else—not just in a horizontal web, but

a holarchical one that spans the entire evolutionary spectrum. Seen with the eye of spirit, all arises from the ground of being, centered in a time before time. How can I distill this overflow of care and complexity and depth into a neatly written article? Smiling, my mind reels and God winks.

Here we are, situated in fairly illumined and fairly turbulent times, living as a holarchical mosaic. Fairly il-lumined in that we can report, in 2008, innovations in the fields of science, medicine, and communications that enable a high quality of living for many, unprecedented international policies that multiple nations have ratified in service of trans-global issues (e.g., the Kyoto Protocol), and more worldcentric values and care evidenced across the planet that are reflected in consumer choices and public awareness. Yet, also fairly tur-bulent when one considers the reality on our doorstep—millions dying of hunger and disease, entire planetary systems at risk of change due to pollution, modern weapons available to anyone willing to pay the price…the list goes on.

It occurs to me that this is the human condition. We are a mixed bag of illumined turbulence. We reverber-ate from genius, to shadow, to unconscious assumptions, to desire, to disappointment, to fear, to ignorance, to insight, love, and care, and back again: divine messes, every one. And we draw that divine mess into all

Journal of Integral Theory and Practice, 4(2), pp. 125–150

ABSTRACT This article explores how elements of an integral approach are being applied in Asia, Afri-ca, and Latin America to address complex issues in international development. These issues include psycho-emotional development in Peruvian communities, individual and community healing in post-war El Salvador, HIV/AIDS work in Ethiopia, educating girls in India, and “transformative” lead-ership development carried out in 40 countries by the United Nations Development Programme. This article uses case studies to explore how one’s capacity to apply the integral model co-arises with one’s own unique AQAL matrix, suggesting a spectrum of increasing integration of interior and exterior dimensions. Previously published work explained what is occurring in the field of interna-tional development, looking at how organizations use integral theory and exhibit emerging integral consciousness in their applications, and this article attempts to inquire into why that might be so.

KEY WORDS: case study; integral theory; international development; sustainable applications

Correspondence: Gail Hochachka, Drishti–Centre for Integral Action, 4211 Concaster Way, Vancouver, BC V6S 1W1, Canada. E-mail: [email protected].

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that we do, the structures we create, the institutions we manage, the systems we participate in, such that our world too is turbulently illumined. Moreover, not only do individuals help determine society but society helps determine individuals, so that the world we create feeds back into who we are and who the next generation will be.

Knowing the existence and evolving nature of this inherent light and limitation, both our own, that of others, and indeed the world itself, how might we better address global issues in the field of international develop-ment? My inquiry concerns our integral practice in this field. What development practitioners do and the “facts” they find along the way are not the whole story—how practitioners approach and engage that doing, and who they are as they presence in that doing, are also critically important. How can development practi-tioners and organizations meaningfully bring the interior dimensions of change into their interventions and projects, many of which use different methodologies and are evidenced on longer timelines? Can, and if so how can, this interior realm of change be engaged alongside the material needs in the field of international development? Can, and if so how can, we prioritize the time and resources as well as develop the capacity and consciousness to work in this kind of integral way?

These are the questions that brought me to this work and are touched on in this article. All this encircled by the awe of our illumined turbulence—awe not only in regards to the complex state of the world we currently inhabit, but also that we might be seeing the dawn of an awareness that is truly able to meet it.

BackgroundIn international development work, the need is clear for more nuanced frameworks to engage present-day complexity. Practitioners often find themselves facing a degree of complexity that exceeds the capacity of their existing theoretical frameworks to understand and respond. Practitioners who seek ways to appropri-ately, effectively, and compassionately respond to the full complexity of a situation increasingly find it makes sense to focus on both interior realities (such as trauma, empowerment, psychological well-being, conscious-ness) as well as exterior needs (such as income, medicine, nutrition, governance, ecological integrity).

While scientific research abounds for climate change, communicating climate change to the public in ways that can be heard and taken up into behavioral change is no small matter.1 Such skillful communication brings social change agents, researchers, and think tanks to take a fresh look at what theoretical frameworks under-pin such efforts.2 Climate change is one of the planet’s first truly global issues that cannot only be addressed locally or regionally, nor can it be addressed with a single methodological approach. It will take far more than good science to induce the quality and breadth of social change needed to meet this issue head on—we will also need a better understanding of, and methodologies for working with, values, worldviews, and motivation (Karen O’Brien, personal communication, April 14, 2008). In conflict and post-conflict regions, for example, such as El Salvador, Peru, Nigeria, and Sierra Leone, issues of reconciliation and healing co-arise with foster-ing moral and ethical conduct, good governance, and healthy economies. In such contexts, each seemingly discrete issue is in fact linked to many others, such that developing sustainability requires an approach that can engage in a multifaceted manner.3

In this article, I look at the approach and the theories of change that underpin an organization’s approach, with the consideration that in these complex times, a sufficiently complex framework is needed to be effec-

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tive. While the article revolves around a research project, this is more of a reflective essay, in which I am, in a sense, opening up my notebook wherein I sought to make sense of what I witnessed in the field. The reader should bear this in mind (i.e., that this article is intended to open discussion about how integral awareness manifests in application and to share some ideas for how this might occur).

The research project from which many of these ideas are drawn involved six development organizations working in Latin America, Africa, and Asia, including small grassroots organizations, medium-sized non-governmental organizations (NGOs), and larger international agencies. The research project sought to better understand how development practitioners and organizations integrate interior dimensions and perspectives with more commonly engaged exterior interventions in their work. The four findings from this research sug-gested that all organizations in this study: 1) Engage in integration of interior and exterior dimensions; 2) Demonstrate unique modalities for integration; 3) Work with quadrants to include interior and exterior do-mains of change; and 4) Engage with levels and the dynamism of human development. Of these four findings, this article discusses the second finding, looking carefully at the unique modalities for integration that exist in the field of international development as demonstrated in the approaches of these six organizations.

The unique modalities found in the case studies suggest an impulse to integration, an impulse that seemingly arises from the direct experience of practitioners who work with the dynamism and complexity of global is-sues. This impulse is perhaps eros, the ascending impulse toward new horizons with a fuller complexity of form; or perhaps agape, the descending impulse to include more of what is into our frameworks and fabrics of being. In any case, the point here is that, if maps or methods are not readily found for how to do this, those practitioners with the awareness to integrate will do so, with their own creations for how. For the former, the challenge of meeting the complexity of form present today literally impels us into a greater complexity of being; for the latter, our devotion to attend and respond to the complexity of life increasingly embraces that complexity in our very selves.

Some of the earlier expressions of this (what I will call integrative approaches) are issuing from a first-tier altitude (pluralistic green, rational orange, and even occasionally mythic amber altitudes). However, some of those organically integrative approaches do indeed tip into second tier precisely because the practitioners themselves are stabilizing at an integral stage (teal altitude); I have labeled these intuitively integral ap-proaches. While not elevating all integrative approaches to those of teal and turquoise altitudes, and thus committing a pre/trans fallacy, we want to leave room for the emergence and expression of approaches that weave into being through life itself, and not necessarily through philosophical or academic study. As practi-tioners learn and study integral theory, and as they develop more fully into an integral stage of consciousness across multiple developmental lines, their applications become increasingly integrally informed.

Integrally informed applications also arise across a spectrum of complexity and depth from introductory, to intermediate, to advanced, to a full AQAL-integral application. Introductory applications apply integral the-ory purely as an indexing system to sort complexity, much like a tool. Other more intermediate applications apply integral as a meta-frame (or as the toolbox itself) for understanding reality. Furthermore, in advanced integrally informed applications, practitioners shift their use of integral theory from exclusively a way of conceptualizing reality into her very fabric of being, such that applications are engaged and enacted via the lived expression of integral consciousness. For this, the framework continues to play an important role, but it


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is not the main role; tools and toolboxes are picked up only if or when needed, and rather, the view, embodi-ment, and enactment of the practitioner is integral. At this Kosmic address, the real “framework” becomes one’s very own being and consciousness. That is, the self is the embodied framework, and that self can both pick up theory and place it down, depending on what the moment requires.

It is worthwhile noting here that these distinctions actually came out of my case studies research, and they are presented here in a preliminary way to begin a discussion with other integral scholar-practitioners. Although they have also been found to hold true in other disciplines, such as Integral Education, I fully expect further details to be added and adjustments to be made to what I consider the first brush strokes on the canvas of this larger conversation on integral practice.

To begin, I discuss how six organizations engage interior and exterior dimensions of practice across an in-creasing spectrum of integration in their sustainable development work. Then, taking a meta-perspective, I share some thoughts for how this might assist other educators, social change agents, and development practi-tioners to foster pathways toward, and conditions for, an increased depth and dynamism of integral practice.

Case Studies in Integral International DevelopmentAs I began using an integral framework more in my own work, I was also curious as to how the field of inter-national sustainable development might also be moving in this integrative direction. The inquiry began first with how development organizations included exterior and interior dimensions of change, with consideration that the latter is often disregarded, unexamined, or assumed, but is unengaged in interventions in this field. That question brought me to an integral research project, funded by Canada’s International Development Re-search Centre (IDRC) and carried out by the nonprofit organization Drishti–Centre for Integral Action, look-ing at six organizations in the field of international development (subsequently referred to as The Drishti Case Studies). The central research question was: How is interiority integrated into international development ap-proaches? The secondary question was: To what extent and how was integral theory used in this regard? The six participating organizations included four civil society organizations in Peru, El Salvador, and Ethiopia, one larger U.S.-based NGO working in India, and also a United Nations Development Programme (UNDP) leadership program that has field experience in over 40 countries (brief overviews of these organizations are provided below). Some are directly integrally informed; others have a more intuitive approach to integration. This diversity and depth—from the grassroots to the international, from integrative to intuitively integral to integrally informed—helped this research to more comprehensively understand the ways that development organizations are innovatively integrating interiority in the overall whole of development practice.

With the tenets of nonexclusion, unfoldment, and enactment, The Drishti Case Studies engaged method-ologies from six zones of Integral Methodological Pluralism (IMP) to disclose phenomena relating to the topic of study.4 These zones were engaged as dynamic lines of inquiry (Fig. 1).5 The project was designed purposely with a broad, diverse scope. The single criterion for selecting participating organizations was that they intended to include, to some extent, the interior dimensions of change in their approach, with the main research question seeking to better understand how they were working with interiority. The fieldwork quickly disclosed how the degrees of integration of interior and exterior varied between organizations. This diversity of the thematic focus and scale of intervention, as well as the depth of integration—from the grassroots to the international, from integrative to intuitively integral to integrally informed—helped me to more compre-



hensively understand the ways that development organizations are innovatively integrating interiority in the overall whole of development practice.

Below, I briefly describe each NGO, its country and/or thematic focus, and the very brief contours of its integration of interior and exterior dimensions. In another article (Hochachka, 2008), each organization’s ap-proach is described in detail. Here, I mainly focus on the integration of interior and exterior dimensions of de-velopment across a spectrum that follows the depth of awareness of the practitioner approaches. Distinctions came out in an effort to make sense of an evident spectrum of integration in these organizations’ approaches. Further research would be necessary to verify these reflections, but in a preliminary way they can assist the integral social change discourse to better understand integral approaches in this field.

By including in one's focus (at least) these three domains of reality, and drawing upon as many forms of research inquiry as possible, a more complete and balanced understanding of the research topic emerges, in this case being to what extent and how do organizations integrate interiority into development programming

Personal (consciousness)(UL)zone 1: experiential inquiry zone 2: developmental inquiry

Interpersonal (culture)(LL)zone 3: interpretive inquiry zone 4: ethno-methodological inquiry

Practical (context)(UR/LR)zone 6: empirical inquiry zone 8: systems inquiry

Figure 1. Domains and forms of inquiry included in integral research. This figure explains the refinement of previous integral research (see Hochachka, 2005), that combined methodologies from Personal, Interpersonal, and Practical domains of community development, to here draw upon six different forms of research inquiry each disclosing unique and nuanced information about these three domains of reality. With more domains included in the focus, and with more forms of inquiry employed, a more complete and balanced understanding of the research topic emerges.


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Each organization operated with its own set of organizational goals and project outcomes oriented toward their particular thematic focus. In the cases where integral theory was applied explicitly, it was to contribute to greater effectiveness reaching the particular outcomes sought. How to assess the effectiveness of using an integral approach in reaching project outcomes is a topic of great interest and complexity, and was the cen-tral question of a subsequent research project in Peru and is an ongoing topic discussed with practitioners in Centro Bartolome de las Casas. However, the details and complexity of this topic extends beyond the range of this article.

Participating OrganizationsUNDP HIV/AIDS Bureau for Development The UNDP HIV/AIDS Group’s Leadership for Results Programme (L4R) was an innovative leadership pro-gram designed to galvanize the transformative aspects of leadership in service of more fully and effectively addressing the HIV/AIDS epidemic in over 40 countries (Sharma, 2005; Sharma et al., 2005a, 2005b; Gueye et al., 2005). Being such a powerful and connected international agency, the United Nations was well-situated to address one of the planet’s most grave health concerns today—HIV/AIDS. Amongst many such efforts to address HIV/AIDS, the program’s uniqueness lay in its central principle of transformational leadership, which intended not only to transform the ways of viewing and thus responding to the issue of HIV/AIDS, but also to create conditions for leaders themselves to transform. With its intention to engage interiority—as per its tag line, The Answer Lies Within—the L4R program stood apart from typical leadership development programs that focus on improving managerial capacities and styles.

Key individuals who designed this project had read integral theory and brought the framework into certain aspects of the leadership curriculum. The L4R program offered a rigorous example of how quadrants can be brought to scale for incredible issues we face today. This appeared to be an introductory integrally informed application, designed and developed by leaders coming from what appears to be a teal altitude, with the coaches, consultants, and facilitators likely coming from a broader spectrum of altitudes from amber through turquoise. The understanding of integral theory as one tool amongst many was indicative of an introductory application. (Recognition of the full dynamism of the framework such that it enfolds all tools and synergizes their use would suggest a more intermediate or advanced integrally informed application.) The program’s use of stages of organizational development were not necessarily informed by developmental psychology nor an understanding of stages in social groups, and rather may have been descriptions of types of organizational processes (see Wilber, 2002). This program was likely one of the best introductory integrally informed ap-plications today, and certainly one of the most widespread.

Educate Girls GloballyEducate Girls Globally (EGG) sought to address one of the most critical and difficult issues in most com-munities in the developing world—how to get, and keep, girls in school (Banerjee & Tyagi, 2005; DFID, 2005; Psacharopoulous & Patrinos, 2002; UNESCO, 2004; UNDP, 2005). EGG works in India to increase girls’ education using a methodology—influenced by integral theory and built around stimulating human potential—that mobilized parents and other community members to consciously engage in the process of education, and thus community well-being. Its approach sought to deeply look at all the barriers to, as well as the processes and mechanisms that support, girls being in school. With an integrally informed view at the



outset, the organization began to reveal the unseen, interior factors that support or thwart girls’ education, as well as the more evident systemic and behavioral factors normally addressed in development projects. EGG then used this comprehensive understanding to better orient their project towards both the interior and exterior barriers, with methodologies that quadratically aligned with the cultures they work in. In particular, their emphasis is on galvanizing community and family support for girls’ education by a perspective-taking activity in which the girls can explain their own stories and feelings about not being allowed to go to school. This approach also aligned the education curriculum with the present socio-economic context in which these schools are situated. In an implicit way of engaging levels of development, EGG’s work stimulated human potential by catalyzing shifts from dependence and passivity to independence and action.

The Executive Director of EGG, Lawry Chickering, has read integral theory and was a Founding member of Integral Institute. In fact, many of the elements of integral theory were implicitly woven into the design and delivery of the program, although they were not explicated in a formal way. This is likely a demonstration of “skillful means” in the field, since few people in international development will relate with signifiers like “quadrant” or “level.” As an introductory integrally informed approach that drew in all-quadrant dimensions and used various first-person, second-person, and third-person methodologies, EGG’s approach demonstrat-ed the lasting results and traction that can be found when all quadrants are included in girls’ education work specifically, and other development projects more generally.

Centro Bartolomé de las CasasCentro Bartolomé de las Casas (CBC) is a civil society organization that works to foster individual and com-munity well-being in post-war El Salvador. For the most part, the organziation designed its methodologies to work with interior and exterior dimensions of issues through a mix of creativity, networking with other orga-nizations, on-the-ground experience, and intuition for what is actually needed in El Salvador. Two of CBC’s leaders found that integral theory helped explain why their intuitive approach was working, illuminated the importance of the various domains of methodologies, and helped them communicate the rationale of their unique approach to different organizations (Walberto Tejeda, personal communication, 2005).

The organization engaged the unfolding gestalt of community well-being with program areas that reflect all quadrants and skillfully work with levels of self-development. These include, for example, mental health (UL), bible theology (UL/LL), local economy (LR), cooperative games (UR/LL), and “masculinities” (UL/LL)—each program area weaving a larger tapestry of community well-being in the country. This work in-volved several developmental lines, including the affective line (emotional), interpersonal line, spiritual line, cognitive line (awareness), and self-line. The team of practitioners also explored types as they relate to community development (particularly masculine and feminine in the Masculinities Program). Their array of methodologies also included a quadrivia (four ways of viewing) approach in their focus on subjectivity (e.g., embodiment, introspection, art, and self-reflection; UL), intersubjective dialogue (e.g., community memori-als, rituals, and surfacing assumptions regarding social norms; LL), and objective analysis and implementa-tion (e.g., technical skills needed for project management, proposal writing and reporting, and other inter-ventions necessary to interface with the modern world; UR/LR). This work included skillful, compassionate work with levels of development, particularly in situations of great trauma, fostering an individual’s sense of self, assisting individuals in learning healthy ways to relate with one another, and providing support and challenge to step into their own sense of community leadership.


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Perhaps the most important component of the CBC approach was the commitment, regularity, and depth of integral life practices undertaken by practitioners of the organization, both individually and as a group. With a background in liberation theology, exposure to different spiritual beliefs (Western and Eastern) and postmod-ern practices, and a practical grounding in psychotherapy work, this group of practitioners saw the critical and profound need to link their own psycho-spiritual practice with their community action.

CBC is an example of an organization that began with an intuitively integral approach, became integrally informed, and then demonstrated an increasing more dynamic, embodied, and advanced application, perhaps by the sheer depth and commitment to their own integral life practices. In intense and impoverished contexts, their creative integral approach to address post-conflict trauma gave rise to empowered community well-being, new meanings of self, society, and spirit, and new pathways of hope for the country and beyond.

Institute for Action and ProgressThe Institute for Action and Progress (INAPRO) worked high in the Andes Mountains of Peru, in the de-partment of Huancavelica, the second poorest region of the country and a region heavily impacted by the guerilla conflict of the Shining Path in the 1980s (Apfel & Simon, 2000; Bustamente, 2000). Initially, the organization worked to address poverty through micro-enterprise with local products such as handicrafts and weaving, in this post-conflict context. In 1998, INAPRO redefined their approach to community resilience, taking into consideration the trauma of the armed conflict, current socioeconomic oppression, and ongoing domestic violence. Their revised approach included not only a focus on socioeconomic and political dimen-sions of community development, but also psychological, emotional, and cultural well-being. The field team developed and used a hierarchical framework to understand and orient their work to the various stages of psycho-emotional well-being of the local people. During the period of this fieldwork, the organization defined community resilience as the emotional, cognitive, socio-cultural capacity of people and groups that enable them to recognize, confront, and constructively transform situations caused from suffering and/or damages that threaten their development.6

No practitioner at INAPRO was familiar with integral theory. However, the Director became intrigued by the framework, in reading how I quadratically categorized the organization’s work according to the domains of change that were included. Through grappling with the complexity of community resilience in a post-war context, the organization developed an approach not arrived at by books on developmental psychology but rather born out of an indigenous Quechua context meaningful to the people living there. The directors of the organization demonstrated an approach somewhere between an integrative and intuitively integral approach—their own engagement in the community over time evoking a deepening and broadening of what they sought to include in their development practice. The unique ways in which the organization has integrated interior and exterior aspects of community resilience could be of great use to other NGOs in post-conflict regions.

EveryONE-Ethiopia and ISAPSOThe two NGOs that participated in this research project, EveryONE-Ethiopia (EO) and Integrated Service for AIDS Prevention and Support Organization (ISAPSO), were based in Addis Ababa, Ethiopia, working with certain groups at risk of, or impacted by, the HIV/AIDS epidemic. So apparent is it that the epidemic is not about a virus alone that both NGOs acknowledged the varied contributing factors in its spread and have



designed ways to engage in both interior and exterior aspects of the epidemic. No practitioner in either NGO was familiar with integral theory, with the exception of the Deputy Director of EO who had heard about the quadrants in a very preliminary way. During the research, however, it was not clear that she understood or was applying the theory behind the quadrants explicitly. Both NGOs were attempting to include the interior and exterior domains of change they saw necessary to include, but not via the theoretical framework.

Both organizations used integrative approaches to help individuals avoid contracting HIV, continue to live and thrive if already infected, and contribute to social change in their communities. EO worked with the inte-rior dimension of personal development and with the exterior dimension of economic development to address the impacts of the HIV/AIDS epidemic. EO worked with several different target groups, including the elderly, orphans, and people living with the virus, in five sub-cities of Addis Ababa. ISAPSO worked with various target groups (particularly low income women, youth, and migrant workers moving from rural to urban loca-tions) to address HIV/AIDS with a methodology that created peer education support groups as platforms for learning about HIV/AIDS, professional development, and income generation, as well as empowerment and personal change. While they were both unique in their own ways—from their organizational cultures to their local beneficiaries—two common elements emerged: 1) fostering sustainable livelihoods to address some of the economic causes of HIV/AIDS, and 2) engaging human interiors (i.e., via reflection, dialogue, and ritual) to stimulate self-development as a key part of the overall solution. The integrative approaches employed by these two NGOs engage the four interior and exterior dimensions of individuals and groups in their work on the HIV/AIDS issue. On various occasions, particularly in ISAPSO, the practitioners would say that anything less would not be enough to address the issue comprehensively. While not a panacea, this approach takes more into account as it works toward a society free of HIV/AIDS in Ethiopia.

Unique Forms of Integration: Integrative, Intuitively Integral, Integrally Informed We found that all participating organizations recognized that human interiors have enormous influence on the process and outcomes of development. All participating organizations worked (to some degree) with the unseen interior factors that contribute to and influence development work. UNDP’s Leadership For Results Programme (L4R), for example, facilitated processes by which participants could inquire into the exterior and interior factors that contribute to the HIV/AIDS epidemic, allowing them to craft more effective leader-ship responses. Similarly, CBC in El Salvador explored the subjective and socially conditioned aspects of gender violence with men, so as to reveal and unravel the underlying causes of the issue.

In their work with interiors, each organization integrates interiority in different ways, demonstrating a spec-trum of integrative, intuitively integral, or integrally informed approaches (see Fig. 2). All such approaches offer important contributions for working with global issues. Some practitioners, many of whom have en-gaged with the complex dimensions of these issues for some time and have grown into an integrative, meta-systemic perspective (folk integral or intuitively integral), have developed to teal altitude intuitively. Still others have come across integral theory and brought the theory into practice in an informed way. It takes time for practitioners of integrally informed applications to sequentially develop and stabilize their cognitive line, their interpersonal line, and finally their self and moral line at the teal altitude. This developmental trajectory of integral understanding and embodiment often takes three to five subsequent years per line.7 These lines are brought forth uniquely according to the types and the state-stages that resonate most with the practitioner.


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The essential point is that each individual embodies a unique AQAL matrix, thus giving rise to a unique ex-pression and application of integral consciousness.8 Ken Wilber (2006, p. 94) explains that every individual will interpret reality according to the entire AQAL matrix operative within him or her at that particular time. This AQAL matrix gives rise to where in the Kosmos our perspective is taken at any given moment—or, our Kosmic address. One’s own Kosmic address—including altitude and perspective, as well as lines, socio-cul-tural background, state-stage, shadow, and so forth—co-arises with and enacts how we interpret, understand, and apply the integral model as well as where and how we engage in the world. Wilber (2006) explains:

As always, interpretation is an AQAL affair. This particularly includes “levels and lines” in the UL—a person will interpret an experience based on their psychograph (which means a multitude of intelligences all operating at once, clamoring for rec-ognition by the self). In the LL, cultural backgrounds and intersubjective contexts are decisive (and almost entirely preconscious). In the UR, neurophysiological pa-rameters set an enormous number of interpretive frames. In the LR, social systems have almost as strong an influence as Marx claimed. None of these factors can be overlooked; all of them have a hand in how an individual will interpret any moment of his or her experience. It is the entire AQAL matrix, in every moment that speaks in and through an individual. (p. 94)

The individual’s unique expressions co-arise with the contexts, cultures, and consciousness in which they intend to serve international development most fully. As explained by development practitioner Paul van Schaik (personal communication, May 15, 2009), one’s use of integral theory changes through “the deepen-ing and broadening of one’s own Kosmos.” This includes the practitioner’s integral psychograph (stages of development across several lines), type affinities (such as masculine/feminine or Enneagram), shadow dy-namics, social and cultural background, and state-stage (gross, subtle, causal, nondual), and so forth.

These case studies suggest that one does not need to be at an integral stage of psychological development (e.g., teal or turquoise) to use elements of integral theory. As an artifact, the theory can be “picked up” by individuals at altitudes all along the spectrum of consciousness; it can be learned and applied by any stage through the lens of understanding and inclinations to application that arise at that stage. With this in mind, and considering a practitioner’s AQAL matrix, we find a spectrum of ways that integral applications are brought forth, disclosing a holarchy of ways to apply integral theory. For example, with the cognitive line at a teal altitude, one uses integral theory to see better; with the interpersonal line at a teal altitude, one uses integral theory to talk to more perspectives; with the moral or self line at teal altitude, one uses integral theory to serve all perspectives as fully as one can. In this way, no single integral theory application exists; rather, there is a holarchy of integral applications, reflective of our own holarchies within and tetra-arising in resonance with the mandala of each moment.

This pathway of integration across a holarchy of integrative, intuitively integral, and integrally informed ap-proaches is depicted in Figure 2. This figure attempts a two-dimensional representation of this co-unfolding of applications with the practitioner’s AQAL matrix. While the universality of this spectrum remains to be seen, the spectrum is indeed seen in many cases and has a solid developmental reason for why it would show up this way. The holarchy depicted in Figure 2 describes an increasing integrative impulse at amber through orange to green altitudes, emerging into an intuitively integral application (that can begin after exiting green



and develops more fully at teal and turquoise), toward integrally informed applications (that arise at stabi-lized teal and turquoise centers of gravity), to AQAL integral applications (at turquoise or higher). Figure 3 illustrates how the six organizations’ approaches were evidenced at various altitudes, depending also on the self-stages in practitioners and the social center of gravity of the organization. The subsequent sections reflect on some of the research findings from the participating organizations, looking at the characteristics of integration along this spectrum.

Indigo

Turquoise

Teal

Green

Orange

Amber

AQAL Integral—coherent integration of integral awareness and framework, state-stage �practice evident, AQAL can be enacted in its synergy, dynamism, and depth

Integrally Informed—objective, 3rd-person, meta-level

Intuitively Integral—subjective, implicit, 1st-person perspective; use of quadrants and holarchy; “folk integral”

Integrative—quadrants used to be more inclusive, an interest in interiority, very little (if any) depth; if deals with levels, only up to green and not beyond; can understand holarchy cognitively, but does not act on it due to a confounding of holarchy with hierarchy

Integrative—integral is used as another tool in the toolbox for being more effective, holarchies are seen as hierarchies, a focus on “growing people”

Integrative—integral is used to sort things into their appropriate place, “things are put into quadrants,” bits and pieces, very little understanding of the connection; formulaic; could be useful for standardizing an integral approach across an organization with individuals coming from a broad spectrum of altitudes

Advanced (use of all five elements and Wilber-5, with an understanding of the tetra-arising dynamism of observer, observed, and tool of observation

Intermediate (use of all five elements, and can see their synergy, depth, and interconnectivity)

Introductory (use of quadrants, adequate but not accurate use of levels)

Figure 2. The holarchy of integral applications. With dawning integral awareness, applications of integral emerge. This follows the increasing access to multiple perspectives through the development process, and moves with subject-object dynamics of self-development, where what is subject of one stage becomes the object of the subject of the next. The unique AQAL constellations of practitioners issue forth into applications from integrative, to intuitively integral, to integrally informed, to AQAL integral.


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Integrative ApplicationsThe case study research shows how practitioners working on global issues find integrative ways to engage global issues, perhaps due to the interrelatedness of many contributing factors giving rise to that issue. For example, the Ethiopian organizations (EO and ISAPSO) that work on HIV/AIDS in Addis Ababa have in-novated approaches that include poverty alleviation and sustainable livelihoods, shifts in social discourse and cultural practices that put people at risk of contraction, and personal development and behavioral change. Both also to some extent have an understanding of human biology. These cover each of the four quadrants, without familiarity of the integral model. The project outcomes would be hampered if any part of this ap-proach was left out. This offers us an example of integrative approaches in the field of international develop-ment that have arisen out of practice in the field.

Other practitioners who may be coming from altitudes prior to an integral stage of consciousness can pick up elements of integral theory. Each altitude discloses different motivations for why these elements would be taken up and brought into practice, with some examples offered in Figure 2. While the fullness of what the

Indigo

Turquoise

Teal

Green

Orange

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Intermediate

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EGG and UNDP-L4RCBC

INAPROEOISAPSO

Figure 3. Understanding the spectrum of integration demonstrated by each of the six organizations. Each gives rise to more integration via an emergence of an integral stage of development within the practitioners of the organiza-tions. CBC—Centro Bartolomé de las Casas; EGG—Educate Girls Globally; UNDP-L4R—United Nations Development Programme Leadership for Results Programme; EO—EveryONE-Ethiopia; ISAPSO—Integrated Service for AIDS Preven-tion and Support Organization.



theory is all about may not be fully understood at amber through green altitudes, individuals from first-tier altitudes can and do pick up and apply elements of integral theory. When an individual has a cognitive line stretching into teal he or she can cognitively grasp aspects of integral theory, and yet she will apply it and live it out according to a lower center of gravity, which could be green, orange, or even amber altitude.

While integrative approaches may indeed include more than other piecemeal approaches, they still take on the hue of first tier (e.g., the preference for one’s own truth as the truth; the juxtaposition of values and world-views; the presence of an “either/or” mindset; the inability to understand holarchy and its unfolding displays). However, the gifts of integrative applications are in their authentic effort to address and engage more of real-ity. Their grace is in the recognition of complexity and the beginnings of how to actually honor and engage more of that complexity.

Often, integrative approaches are all-quadrant, not consciously but instinctually. All-quadrant interventions are not surprising in some ways, since those dimension-perspectives are irreducible and present regardless of whether or not one is conscious of their presence. In this sense, practitioners that engage I, We, and It/Its in an integrative application are subject to the quadrants, and may not necessarily take them as object. When the awareness of the practitioner can actually take these dimensions and their perspectives as object, a different stage of development is held and thus a different application enacted.

Amber, orange, and green altitudes give rise to different motivations, interests, and methods for integrative applications. A traditional amber stage of development can see the usefulness of integral theory, and yet it is applied in a very concrete way, with checklists, “putting things into quadrants,” as a mechanism to prescribe right and wrong, and often as a way to designate what is acceptable and what is not. This is useful in certain situations, such as when normalizing an approach or tool-kit in one’s workplace with a team of practitioners coming from different altitudes or for organizing complexity in an orderly fashion. However, the tendency to hold integral theory as the next “one true way” is problematic in its partiality, and essentially misses certain key points of the theory.

A modern, orange stage of development uses integral theory as a tool, as another offering in one’s package of products, and as a certificate with which to derive more effectiveness in one’s work. Hierarchy is not only ac-cepted but embraced, often without the green critique of dominating social hierarchies, and the true meaning of holarchy tends to be lacking. At this stage, the evolutionary telos described by integral theory is understood to be “higher is better,” rather than what is understood at a teal and turquoise stage (which is “higher is more” including more depth, complexity, consciousness and care, as well as more possibilities for illness, pathology, pain, and hardship). This misunderstanding brings forth a desire to “grow people” as well as the assumption that this growth is necessary and urgent. This is perhaps a well-intentioned effort, but often not congruent with the findings of developmental psychologists who have not found evidence for one person’s ability to actively and reliably transform another person from one stage to another.

A postmodern, green stage of development appreciates integral theory particularly for its inclusivity, and will readily use quadrants as indexing systems for sorting complexity and including methodologies, practices, insights, and more. While those at green altitude may be very keen on personal growth and transformation, this altitude struggles to accept stages of development. Even when those stages are understood and felt from


G. HOCHACHKA

within, individuals coming from this stage still grapple with levels. It seems that this is largely because the holarchy of each stage being nested in higher stages as an unfolding of whole-parts is seen as hierarchy, and thus rejected. The reaction against hierarchy, which tends to manifest as a reaction against dominating social hierarchies (e.g., in critical social theory), eclipses the truths that developmental psychology offers, which explains these as a natural unfolding of interior development, not dominating social hierarchies.

Perhaps, as you read the above discussion of traditional, modern, and postmodern uses of integral theory, you can call to mind examples from your own practice or from that of colleagues or associates who may demon-strate these types of integrative examples. Other examples of an integrative approach are found in EO and ISAPSO work in which they integrate the dimensions and perspectives (which the “quadrants” theoretically describe) as an essential part of their projects. Four general areas seem to be included in both NGOs’ proj-ects, namely 1) working with systems (i.e., fostering new economic initiatives, policies, and institutions); 2) engaging interpersonal dialogue considering the culture and local traditions (e.g., via coffee ceremonies); 3) including personal growth (i.e., counseling, reflection, story-telling); and 4) calling forth new behaviors that put people less at risk for contracting HIV and more able to contribute to the community. Although integral theory does not inform these projects, these interior, exterior, individual, and collective dimensions seem to be recognized by both organizations as critical and essential components of a well-rounded project for ad-dressing HIV/AIDS. It seems that their intention to serve and help as much as possible brought both organiza-tions to integrate these components of their work into each project.

Another example from the case studies is the Peruvian NGO INAPRO. At the time of the research, INAPRO was working with an integrative approach that included all quadrant-dimensions and was working with a hi-erarchy of psycho-emotional development. However, the concepts of holarchy and Kosmic address were less well understood and enacted, with only minor focus on integral life practice. With that said, it is likely that this organization is poised for further development in its approach and methodologies, as the Director was intrigued by integral theory. Having already integrated quadrants and levels, the door is open for learning and bringing into practice the other aspects of integral theory.

Intuitively Integral ApproachesAccording to various developmental psychologists, stages of development have been evidenced, researched, or described as “integral” (Gebser, 1985), “strategist” and “magician” (Cook-Greuter, n.d., 1999), “second tier” (Beck & Cowan, 1996), or “self-transcendent” (Maslow, 1954, 1971). From these stages and their ac-companying worldspace arises an inclusive, deep, and complex framework to understand reality (namely, integral theory). In that sense, the theory can be understood as an artifact of that stage of development, or, in Wilber’s words, as “transitory footnotes in the winds of ongoing evolution.” Integral theory is not a gate-keeper for entry into this integral worldspace, rather it is arising out of that worldspace. Those who have ar-rived at teal altitude begin to have an intuitively integral approach to their work, and many such individuals find integral theory makes intuitive and instant sense. When they become aware of the theory, although they may still have to learn its principles, there is no internal struggle to resonate and move with it.

As integral theory describes elements of awareness that are always present, it is not surprising that includ-ing all quadrants is intuitive. Many individuals express a certain thrill when reading integral theory. At first, the profound gestalt is perhaps only intuited and goes unnamed. Yet, in reading works by Wilber or his col-



leagues, something dawns within as the gestalt slowly emerges from the text. Those individuals often report how the theory all sounds so familiar, so congruent with what is already there within their own awareness. The more an individual awakens to these elements in his or her consciousness, the more he or she can enact them more fully through presence, actions, and interventions.

Individuals who have stabilized an integral consciousness without having first learned the theory begin to spontaneously acknowledge and work with all quadrants, to see and uphold the multiple perspectives in their projects, to energize the intersubjective space, to engage states of consciousness in their daily work, to ac-knowledge the evolution of form, and so forth. They may recall a longing for finding synergistic ways to bring together personal self-awareness practices with more scientific and quantitative practices, with the intersub-jective truths of postmodernity, intuiting that each disclose exquisite and important aspects of reality. Some describe how they began to unify these domains in practice, even without an articulation of how they did so or why it was important. This has been called an intuitively integral approach, or a folk integral approach, because it seems to arise from an intuitive, lived experience of reality and is not necessarily an intellectual engagement. (Keep in mind here that “folk” is not constrained in its ethnocentric sense of “our people,” but rather can be understood more spaciously as a world- or Kosmos-centric sense of “all our people” or “all be-ings.”) Thus “folk” is used to signify approaches that have arrived at integral principles through a grassroots, “bottom up,” non-academic or non-theoretical approach. In other words, these are integral approaches that emerged primarily from interacting with complex situations in real time in community contexts.

Evidence of this intuitively integral approach reminds us that “integral” is not just a theory developed by Ken Wilber, but also is an awareness emerging within individuals around the globe. For many, the quickest, most coherent emergence of integral awareness will be via reading integral theory, for the very reason of its rigor as a framework and its psychoactive potential. However, the evidence of intuitively integral approaches reminds us that it is also a level of awareness, as the fact remains that many people worldwide have simply not had access to Wilber’s writings (and may not for some time yet, if ever). If the theory becomes accessible, per-sonality typologies and karmic resonance may not bring everyone to read the theory as disclosed by Wilber. However, the lack of exposure to the theory itself, or the lack of a draw toward reading it in the written form, cannot stop the development of an integral awareness and consequent integral application in practice.

And so, intuitively integral applications are those that tend toward integrative syntheses of modalities or dimensions in a particular profession or field of inquiry. These syntheses reflect more coherency, rigor, and depth than the integrative approaches (green, holistic) of earlier developmental stages. Theoretically, practi-tioners could become as sophisticated in integral awareness as any integrally informed practitioner. However, that was not the finding of this research. Here, the findings suggest that intuitively integral practitioners, while more aware of the inter-relationships between aspects of the AQAL model, are to some extent still subject to this integral awareness. Those practitioners who worked for several years with an intuitively integral aware-ness reported how once they read integral theory, the framework provided a meta-perspective—thus integral awareness became object and was acted upon more consciously. So, it is important to maintain a placeholder for individuals who develop to turquoise, indigo, or higher altitudes, and are able to be skillful with this in practice, without having read integral theory per se.


G. HOCHACHKA

A Note on the Pre/Trans FallacyIn discerning the difference between an integrative approach and an intuitively integral approach, I offer an important distinction related to the pre/trans fallacy. As many stages can resonate with elements of integral theory and “pick it up” like any other artifact, we cannot draw conclusions that the use of one or two elements is indicative of an intuitively integral approach. For example, someone coming from amber altitude cannot be elevated to an intuitively integral approach simply because they see the usefulness of integral theory. Nei-ther can we do this for the orange altitude impulse to study systems theory and to “grow people,” or for the inclusivity and emphasis on personal transformation of those coming from green altitude. To mix these up is to make a pre/trans fallacy regarding integral applications.

The tendency for some integral practitioners to designate what is acceptable or not according to the AQAL framework is fine for practitioners on the “pre” side of integral awareness. However, for those who have genuinely stabilized an integral consciousness without Wilber’s theory—perhaps by grappling with cognitive dissonance, by responding to life as deeply and openly as one can, or perhaps due to an already attuned align-ment to spirit’s unfolding—it may not be appropriate or respectful to think they “need” integral theory (and, by extension, a holier-than-thou attitude for “us” to bestow it upon “them”). This can be a “shadow aspect” for people learning integral theory, often caused by the very rigor that the model provides, and is something that requires constant self-examination so we may avoid haughty attitudes and remain open, humble, and true with others.

As we more fully explore intuitively integral versus integrally informed approaches, it is important to bear in mind this pre/trans distinction. I am suggesting that integral theory is useful and in some cases needed for a more fully integral stage to develop, but I am also suggesting that this can occur independent of the theory entirely. It would be wise, and in alignment with what the theory describes, to provide enough spaciousness for both these expressions of being to arise in an integral worldspace.

Integrally Informed ApproachesSome organizations were integrally informed. For example, Educate Girls Globally (EGG) and UNDP’s HIV/AIDS Group both (to varying extents) designed their approach using aspects of integral theory.

One of the limitations of an intuitively integral approach was a lack of capacity to take a meta-perspective. As integral theory is a meta-framework, an integrally informed approach has access to this meta-perspective. An integrally informed application may be the first time a practitioner is not only subject to integral awareness, but can also assume integral awareness as object. As such, the application becomes more identifiably based in integral theory. Where neither an integrative nor an intuitively integral application could fully explain what was actually done in an intervention, mainly for the reliance on intuition and a first-person perspective, integrally informed applications can take a meta-perspective, explain the application in third-person terms, recognize the dynamism of an integral application, and further enact it.

Generally speaking, teal and turquoise altitudes offer important distinctions regarding integral applications. At teal altitude, all five elements are understood and included and the practitioner considers the tetra-arising of quadrants and, in some cases, all eight zones and the meta-systemic processes described by integral theory.



However, practitioners at this stage may get complacent, willing and happy to play with only concepts and thoughts, and become too focused on individual, vertical development. Examples of this can be found in the case studies research (e.g., L4R and EGG’s use of quadrants as a diagnostic tool to understand a given issue and to ensure the response was adequately comprehensive). Consultants and coaches in UNDP’s L4R program used quadrants to better understand the interrelating factors that exacerbate the HIV/AIDS epidemic while EGG used quadrants to diagnose the explicit and implicit factors that inhibit girls’ education in India. Quadrants were less explicitly used by EGG (i.e., they were more of a guiding framework for use by its di-rectors). The quadrants were also used with communities as a mapping exercise to help gain a broader and deeper perspective on the issue at hand.

Levels were engaged variously by L4R and EGG. The former, in particular, describes how they used a Ren-sis-Likert scale of organizational stages. However, individual coaches and consultants seem to apply this dif-ferently (e.g., the Rensis-Likert scale was applied to stages in individuals rather than stages in organizations, which integral theory deems to operate quite differently) and some draw upon different stage conceptions (such as Spiral Dynamics model of value systems or Piaget’s model of cognitive development). Some of this variance is understandable when we focus less generally on the overall approach and consider the integral psychograph of individual practitioners, which will be touched on in the next section. Furthermore, this diver-sity of ways to work with levels may have been an asset to participants in the leadership development training to learn different ways to understand and engage levels.

At turquoise altitude, an integral application is carried out by a practitioner who is directly experiencing and enacting the tetra-meshing intrinsic to the AQAL model. She draws together fragmented truths, and nested holarchy is fully understood in mind and being. There is a focus on spirituality because that is simply what shows up at a turquoise or higher Kosmic address. The realization is present that all values play an important role, from all parts of the holarchy, and their juxtaposition and friction can also be valuable to the whole. Ap-plications at this level reflect this quality of awareness that would not and cannot leave things out, even as the distinctions are drawn precisely and skillfully. There is a qualitative feeling to the integral application that dif-fers from former applications: a luminosity of awareness, a greater presence of heart, a deeper understanding that individual potential is woven with the potential of the collective. Here, the practitioner is often engaged in state-training (gross, subtle, causal, nondual), allowing a more conscious practice of, and stable presence in, these states. While states can be accessed at any altitude, more permanent access of deeper states may be important in stabilizing turquoise and higher stages.

The team members of CBC used quadrants in both a cognitive manner as well as an interior way of being, assisting in the integral design and process of their projects. While the team could manipulate the model cognitively, using it as a heuristic tool in service of engaging more fully in their projects, they also allowed the model to be psycho-active, such that it expressed in myriad ways through themselves and the organiza-tion. It showed up in their artwork, their community activities, and it was woven into the contemplative and reflective practices of the practitioners. In this way, the model was less presented mentally; rather, their work arose from an integral essence or worldview to which the theory points. This was not accidental, but very intentional—an intense personal development platform was built into the organization’s way of working, with each practitioner engaged in his or her own integral life practice to embody and interiorize the processes by which they engaged the community. Interestingly, other Salvadoran developmental organizations at first


G. HOCHACHKA

doubted their approach and methods, precisely because the organization was working beyond the socially accepted discourse that hovered at green altitude. However, now those organizations increasingly see that CBC’s approach is working, and their office constantly receives calls from interested colleagues and visits from practitioners from all over the world. The visionary leaders of the organization demonstrated an inter-mediate integrally informed approach, likely coming from a teal-to-turquoise altitude, with a spacious green-exit, teal, and turquoise approach that made space for others on the team.

Less evidence or lived experience is available to provide suggestions for indigo and higher application, and perhaps some of what is shared here is blended with our understanding of turquoise altitude applications. With that caveat, it seems that AQAL integral applications that arise at indigo and higher access even more fullness and freedom. Wilber described this as a stage in which all parts are seen to fit together with instanta-neous vision—the awareness immediately sees the truth of a whole, coherent, and multidimensional gestalt (Wilber, personal communication, 2007). The application reflects this awareness. That person may have to still learn the AQAL model and terminology, but it makes instant embodied sense. Here, one can carry an increasingly stable Witness, such that the causal and nondual state-stages are more permanent at this struc-ture. This altitude is the true transpersonal. Integral applications from these altitudes embody a dynamism of subject, object, and method co-arising and co-creating. Here, one’s theoretical framework relates with, and empties into, an extension of one’s hand, heart, and consciousness in care for all beings such that the dyna-mism and depth of the integral model is engaged and enacted in service of the whole. The distinction between teal, turquoise, and indigo applications relate to some extent with the integral psychograph of the practitioner, which is touched on below.

The Integral Psychograph and its ApplicationsDevelopmental lines are perhaps central to the unfolding holarchy described above—as different intelli-gences of the self-system develop, the center of gravity evolves to a higher stage. Exploring this further can begin to explain this holarchy of applications that we encounter. This section is intended as a speculative discussion, with some examples offered from the case studies, knowing that further research in this area is necessary. I have only considered some of the self-related lines, namely the cognitive, interpersonal, moral, and self lines.

For an intuitively integral practitioner, numerous lines have typically just stabilized or are emerging at a teal altitude. Many of those familiar with integral theory can recall a time when they first read Ken Wilber’s work and felt sparks going off inside—many aspects of their being resonating with this understanding with an already intuitive awareness of that which was being described. Other examples of this can be seen with the practitioners of CBC, who were already embodying a teal altitude without necessarily talking about the theory.

Considering the psychograph for an integrally informed practitioner, the cognitive line is well into teal, yet often other developmental lines have not grown to the same extent. This is perhaps the typical psychograph for someone “not walking one’s talk.” This makes for an interesting form of integral application since most of the application is spoken about or described with great precision, but the application is not necessar-ily enacted or embodied effectively in real time. This is exacerbated also by young people who have read integral theory before having lived enough to deeply understand all the parts that make up the whole; and



so the brilliance of the whole of integral theory is very well understood, but the parts that make it up can actually be skipped or misaligned. In other words, young integrally informed people think they know many of the answers, and in a sense they do, but they have not necessarily lived those questions fully to know the profundity of their answers. An older person who has walked many pathways of partiality through life has, through her own embodied living, realized an integral stage of awareness—in those cases, reading integral theory just puts a name and form to it all, but the foundation was laid through life itself. Age, of course, does not guarantee anything, as a quick glance around our society will show, and certainly it is possible for young people to have stabilized both the span and depth of teal or turquoise. From the case studies research, it seems in general, for both young and old, those who live theory, who get the inseparability of theoria and praxis, a more solid integral embodiment is accessed.

At an AQAL integral stage, the psychograph looks and feels very different, and gives rise to a different qual-ity application again. Here, more lines are fully stabilized at teal and turquoise, bringing a different depth and span. As more lines grow into a stabilized teal or turquoise stage, integrally informed applications can become applied in more complex, embodied, and dynamic ways. Interestingly, the incredible thrill about the theory becomes somehow decentered, much like the adage “after enlightenment, the laundry.” Practitioners with more lines at teal and turquoise report a type of release, no less grateful and moved by the theory, but perhaps less attached to it or compelled by it. As one practitioner said, “The integral theory bubble has burst.” With this framework now more embedded in both our toolkits and our fabric of being, life calls us into ser-vice, in whatever way that shows up for us in our unique and ordinary selves.

Figure 4 offers a suggestion why integrally informed applications are carried out in varying ways. I have described these as introductory, intermediate, and advanced based on this deepening across multiple devel-opmental lines, as an integral stage of consciousness is translated at teal. In general, introductory includes quadrants and some intentional use of levels, even if it is often not quite accurate (refer to the examples above of UNDP’s HIV/AIDS Group and EGG). Intermediate brings in at least some or all of the five elements, can see the synergy between them, and perceives the full meaning of holarchy (refer to the example above of CBC). Advanced empties into a full AQAL integral application: drawing on all five elements, realizing the tetra-arising of the AQAL model, understanding Integral Methodological Pluralism, recognizing the value of integral life practice and committing to it, and having a nuanced understanding of holarchy.

Anecdotal evidence from several integral practitioners suggests that when one becomes integrally informed, there is a subtle mirroring of earlier stages, a retracing of earlier stage expressions from amber through or-ange into green (Sean Esbjörn-Hargens, personal communication, March 12, 2007; Paul Van Schaik, personal communication, November 14, 2007). Figure 3 is based primarily on anecdotal evidence from integral practi-tioners who have reported a deepening of at least four developmental lines, in themselves and those they work with, in regards to the consciousness and capacity of integrally informed applications. It would require further research to confirm and validate. This suggests a retracing of earlier stages, or a “gathering up” of any es-sential developmental residue of earlier stages, in service of the practitioner being able to more fully stabilize at teal altitude. With one’s cognitive line at teal, one can “get” a fair amount of integral theory, and he or she will apply it more skillfully and deeply as other lines grow towards a similar center of gravity. Keep in mind that these are generalities, and psychographs will vary depending on many factors (e.g., the degree of heal-ing and shadow work, life-span, life experience, state-stage training, and the depth of spiritual practice). The


G. HOCHACHKA

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unic

ate

in

AQ

AL

term

s or

abo

ut A

QA

L w

ithou

t us

ing

its te

rms.

Lear

ning

how

to in

terp

erso

nally

en-

gage

at a

n in

tegr

ally

info

rmed

sta

ge p

artia

lly

invo

lves

skill

ful m

eans

and

par

tially

the

inte

r-pe

rson

al d

evel

opm

enta

l lin

e. It

is re

min

isce

nt

of t

he g

reen

sta

ge i

n its

sen

sitiv

ity t

o gr

oup

proc

ess,

lang

uage

, sh

ared

mea

ning

-mak

ing,

an

d co

mm

unic

atio

n. A

nd y

et, e

nact

ed a

t tea

l, th

is c

omm

unity

of

disc

ours

e be

com

es a

cru

-ci

ble

for

pers

onal

gro

wth

, whe

reby

the

othe

r pa

rtici

pant

s w

itnes

s an

d ho

ld o

ther

s’ se

lf-de

-ve

lopm

ent p

roce

ss. F

or s

ome,

it c

an ta

ke fi

ve

year

s fo

r th

is u

nfol

ding

. Thi

s ca

n be

loos

ely

refe

rred

to a

s th

e “i

nter

med

iate

” in

tegr

ally

in-

form

ed a

pplic

atio

n.

An

adva

nced

inte

gral

ly in

form

ed a

pplic

atio

n is

av

aila

ble

whe

n th

e m

oral

and

sel

f lin

es o

f th

e pr

actit

ione

r em

erge

mor

e fu

lly i

nto

teal

or

tur-

quoi

se. A

t thi

s su

b-st

age,

the

retra

cing

of e

arlie

r st

ages

is m

ore

or le

ss su

ffici

ent a

nd th

e pr

actit

io-

ner c

an m

ore

fully

sta

biliz

e at

teal

/turq

uois

e. A

t th

is s

tage

, the

inte

gral

pra

ctiti

oner

can

not

onl

y th

ink

and

talk

abo

ut in

tegr

al, b

ut a

lso

can

“be”

in

tegr

al. T

his i

s a fl

uid

abili

ty to

hol

d fo

urth

- and

fif

th-p

erso

n pe

rspe

ctiv

es, e

voki

ng a

new

mor

al

terr

ain

that

ext

ends

fur

ther

in

spac

e an

d tim

e.

In a

dditi

on t

o th

is d

epth

and

bre

adth

of

one’

s m

oral

em

brac

e, it

bec

omes

exp

ress

ed in

whe

re

the

self-

cent

er if

loca

ted.

The

re is

a k

eene

r foc

us

and

com

mitm

ent t

o en

gagi

ng o

ne’s

ban

dwid

th o

f aw

aren

ess

thro

ugh

inte

gral

life

pra

ctic

e—w

ork-

ing

with

sha

dow

and

oth

er u

nfini

shed

bus

ines

s, as

wel

l as s

tate

trai

ning

. For

som

e, th

is to

o ta

kes,

gene

rally

, five

yea

rs to

ful

ly e

mer

ge. I

t is

wha

t w

e lo

osel

y re

fer

to a

s an

“ad

vanc

ed”

inte

gral

ly

info

rmed

app

licat

ion.

Thi

s be

gins

to

show

up

as a

n A

QA

L ap

plic

atio

n, a

nd c

an ti

p in

to h

ighe

r re

ache

s of t

urqu

oise

and

into

indi

go a

ltitu

des.



Figu

re 5

. Und

erst

andi

ng h

ow t

he p

arti

cipa

ting

org

aniz

ation

s en

gage

d w

ith

the

dyna

mis

m o

f hum

an d

evel

opm

ent.

Thi

s is

a p

relim

inar

y an

d su

gges

tive

attem

pt

to u

nder

stan

d th

e di

vers

ity o

f w

ays

that

the

org

aniz

ation

s in

thi

s st

udy

wor

ked

with

hum

an in

teri

ors;

the

y ca

n be

gro

uped

into

five

set

s of

met

hodo

logi

es t

hat

corr

espo

nd w

ith d

iffer

ent s

tage

s of

sel

f-de

velo

pmen

t. T

hese

set

s of

met

hodo

logi

es e

ngag

e th

e tr

ansf

orm

ation

al a

nd tr

ansl

ative

dyn

amic

s of

dev

elop

men

t. T

rans

-form

ation

: Loo

king

ver

tical

ly, t

hese

set

s of

met

hodo

logi

es d

escr

ibe

how

org

aniz

ation

s ar

e w

orki

ng w

ith in

divi

dual

s to

sta

biliz

e th

e st

ages

of s

elf-

deve

lopm

ent f

rom

eg

o- to

soc

io- t

o w

orld

- to

Kosm

osce

ntri

c st

ages

. Translatio

n: L

ooki

ng h

oriz

onta

lly a

cros

s th

e fig

ure,

the

set

s of

met

hodo

logi

es d

epic

t im

port

ant

dim

ensi

ons

that

ne

ed to

be

inte

grat

ed a

nd w

orke

d w

ith a

t eve

ry s

tage

. (Fo

r ex

ampl

e, a

t all

altit

udes

it is

impo

rtan

t to

tran

slat

e a

heal

thy

way

of e

xisti

ng, b

eing

, rel

ating

, acti

ng in

th

e w

orld

, and

tra

nsce

ndin

g th

e w

orld

. The

mor

e he

alth

y th

e tr

ansl

ation

at

each

sta

ge, t

he g

reat

er t

he p

rocl

ivity

to

tran

sfor

m t

o th

e ne

xt.)

The

diag

onal

arr

ow

repr

esen

ts th

e te

los

of th

e se

lf’s

dev

elop

men

t. C

BC—

Cent

ro B

arto

lom

é de

las

Casa

s; E

GG

—Ed

ucat

e G

irls

Glo

bally

; UN

DP-

L4R—

Uni

ted

Nati

ons

Dev

elop

men

t Pro

-gr

amm

e Le

ader

ship

for

Resu

lts P

rogr

amm

e; E

O—

Ever

yON

E-Et

hiop

ia; I

SAPS

O—

Inte

grat

ed S

ervi

ce fo

r A

IDS

Prev

entio

n an

d Su

ppor

t Org

aniz

ation

.

Set 5

. Tra

nsce

ndin

g se

lf (K

osm

osce

ntric

) suc

h as

the

cons

ciou

s eng

agem

ent i

n on

e’s o

wn

inte

gral

life

pra

ctic

e as

an

inte

grat

ed p

art o

f dev

elop

men

t pra

ctic

e.

Exam

ples

: the

coo

rdin

ator

s of C

BC

eng

aged

in th

eir o

wn

inte

gral

life

pra

ctic

es w

ere

seen

to b

e pa

rt of

thei

r lar

ger c

omm

unity

eng

agem

ent,

and

it is

in tr

ansc

endi

ng a

n ex

clus

ive

iden

tity

with

eg

o th

at tr

ue se

rvic

e co

mes

forth

spon

tane

ousl

y.

Set 4

. Tra

nsce

ndin

g se

lf in

wor

ldly

act

ion

(wor

ldce

ntric

)suc

h as

coac

hing

for e

ffect

ive

soci

al

actio

n, m

axim

izin

g hu

man

pot

entia

l, an

d tr

ansf

orm

ativ

e le

ader

ship

. Ex

ampl

es: U

ND

P’s L

4R, i

n w

hich

trai

ned

coac

hes w

orke

d w

ith le

ader

s to

hone

thei

r abi

litie

s to

see

and

enga

ge th

e m

utua

lly a

risin

g di

men

sion

s of H

IV/A

IDS

in th

eir c

omm

uniti

es, a

nd C

BC

’s

wor

k w

ith c

omm

unity

peo

ple

in w

hich

, hav

ing

begu

n th

eir o

wn

proc

ess o

f hea

ling,

they

lear

ned

tech

niqu

es to

hel

p ot

hers

wor

k w

ith tr

ansc

endi

ng a

nd in

clud

ing

thei

r tra

uma.

Set 3

. Rel

atin

g as

a h

ealth

y se

lf (s

ocio

cent

ric),

such

as f

oste

ring

inte

rper

sona

l cap

aciti

es to

w

ork

with

and

as a

com

mun

ity o

r gro

up.

Exam

ples

: UN

DP’

s Com

mun

ity C

apac

ity E

nhan

cem

ent i

n w

hich

par

ticip

ants

lear

ned

how

to

dial

ogue

, mak

e m

eani

ng o

f the

ir co

ntex

ts, a

nd e

ngag

e in

com

mun

ity a

ctio

n, a

nd E

O/IS

APS

O’s

w

ork

with

com

mun

ity c

onve

rsat

ions

em

bedd

ed in

the

tradi

tiona

l cof

fee

cere

mon

y.

Set 2

. Bei

ng a

hea

lthy

self

(late

ego

cent

ric),

such

as e

ncou

ragi

ng se

lf-em

pow

erm

ent,

self-

este

em

Exam

ples

: EG

GS

wor

k w

ith g

irls’

edu

catio

n, in

whi

ch e

mpo

wer

men

t of g

irls p

laye

d a

key

role

, an

d EO

/ISA

PSO

’s w

ork

with

self-

wor

th a

nd e

mpo

wer

men

t with

indi

vidu

als i

mpa

cted

by

HIV

/AID

S.

Set 1

. Get

ting

to a

hea

lthy

self

(ear

ly e

goce

ntric

),su

ch a

s fos

teri

ng h

ealth

and

hea

ling

psyc

holo

gica

l tra

uma

Exam

ples

: IN

APR

O’s

wor

k w

ith c

hild

dev

elop

men

t and

CB

C’s

wor

k w

ith m

enta

l hea

lth in

pos

t-w

ar c

onte

xts,

as w

ell a

s any

one’

s nec

essa

ry w

ork

with

shad

ow a

nd d

isow

ned

aspe

cts o

f one

self.

Set 1 Getting to a healthy self.

Set 2Being a healthy self

Set 3 Relating as a healthy self.

Set 4 Transcending self in worldly action.

Set 5 Transcending self.

Indi

go

Turq

uois

e

Teal

Gre

en

Ora

nge

Am

ber

Red

Infr

ared

transformation

tran

slatio

n


G. HOCHACHKA

suggested five years for each line, therefore, is offered as a suggestion, knowing it will be more for some and less for others. Figure 3 illustrates how all aspects of the self have to grow sufficiently for advanced integrally informed applications. Wilber offers one hypothesis for why lines tend to unfold in this way:

The cognitive line is a third-person line, the interpersonal line is a second-person, and moral line and self line is first-person. They are increasingly closer to the self—they are increasingly more of the proximate self—and so they are harder to identify and dis-identify with [in the process of self-development through stages], or, are harder to let go. It is easier to let go of a third-person concept, harder to let go of second-person, and harder still to let go of first-person. And so, I’ve seen this as a recurrent pattern that shows up in other areas, almost always because you are working with third-person, second-person, and first-person. …Third-person is very distant, something that is almost already disassociated and so it doesn’t take much to dis-identify from, the second-person is closer [and therefore harder to dis-identify from], the moral relates with ‘what should I do’ and the self is ‘who am I,’ which is even harder. (personal communication, May 26, 2009)

Self as Instrument: Applying Levels as the Unfolding Holarchy This section touches on how this unfolding holarchy of applications also discloses increasingly more complex ways to work with the development process. From studies in developmental psychology, we know that as one grows, the more they can see, understand, engage, and enact. Similarly, as a practitioner grows, he or she can see more of the holarchical spectrum and can understand and engage in the life conditions for further growth. At its higher reaches, this is akin to the Buddhist idea that serving sentient beings involves waking up—one cannot know the nature of suffering and the ways beyond suffering without experiencing freedom first. This project found that each participating organization engaged with human development both as a response to what was needed and also in relation to the stages stabilized within the practitioners of that organization. For example, speaking generally, for those who had stabilized at green altitude, they could work with others at amber and orange, but likely could not hold space for growth into and beyond teal.

In analyzing the case studies data, it became apparent that these self-stages were engaged using distinct sets of methodologies that seemed to correspond with the transformative and translative dynamics of self-development (Fig. 5). To summarize: at each stage an individual has a unique sense of self and a unique set of needs; each set of methodologies responds to that set of needs and to the self-stage expressed at that level of the holarchy; and each higher stage stabilized in the practitioner gives rise to a worldview able to enact more of the holarchy of development. This is discussed in more detail in a previous article (Hochachka, 2008).

This meta-analysis is a suggestive and preliminary effort to understand the ways that organizations engage in human development as part of an integrated approach to international development. By situating these organizations’ work in a dynamic matrix of human unfolding, we can see some of the points of connection between the five sets of methodologies found in this research project. Generally speaking, if development practitioners want to meaningfully integrate human development in international development practices, it is first useful to better understand how complex and deep human development is and second is it important to engage in one’s own development to deepen and expand one’s own Kosmos.



To date, in international development, most interior work has consisted of psychosocial healing or is oriented toward self-esteem and empowerment, but without coherent integration into other programming and without a full understanding of the holarchical dynamics of the self-development process. This is an exciting growing edge in the field, to which these case studies offer insight.

Conclusion: Pathways to Integral PracticeOne of the useful findings presented in this article was that organizations, as they grow and develop, do indeed find a tension in integrating the interior processes with exterior processes. In most cases, they started with exterior approaches, which is quite standard in today’s modern world, and increasingly found the necessity to include interior approaches. Tracking the way this happened shows not only the usefulness of the AQAL framework, but also maps and describes the developmental stages that these organizations apparently went through in their own integral manifestation. These findings may be useful for creating pathways for further integral practice in any number of disciplines.

As integral theory describes elements of our very own awareness, it is not surprising that including all quad-rants, for example, is intuitive. This spectrum of application reflects the spectrum of self-development, mov-ing from an integrative impulse, to an intuition, to an informed approach, and so forth, toward the full depth and dynamism offered by the AQAL model. I suggest that by understanding integral practice as a holarchical unfolding, we can better appreciate the timing and developmental aspect of one’s capacity to learn and em-body its precepts. That is, rather than assuming everyone can understand and apply an advanced integrally informed approach, we see that the capacity to understand and apply evolves, that there are stages that one learns and grows through, and that there are stages in social groups that can encourage or thwart new ideas. In other words, one’s integral practice evolves as one’s own development unfolds toward teal altitude or as one’s organization or community opens up to new social discourse. For some educators, this may seem obvious, but it is important to point out since this assumption often shows up in integral projects.

With this in mind, we can more consciously discern how to engage in capacity building with practitioners who are learning integrative or integral modes of practice. I have found that any degree of integration is use-ful, even if it is not yet a fully AQAL integral approach. The central question, rather, is to find what is most appropriate to the practitioner’s own AQAL matrix. Also, by noticing the stages individuals go through in integrating more of reality in practice, we are reminded to be self-aware of, and to assume responsibility for, our own growth and development.

In the field of international development, the complexity of global issues calls for an equally complex re-sponse. This article details a spectrum of integration, reflecting the spectrum of self-development. This un-folding spectrum toward integral awareness increasingly hones the skillful means necessary for addressing global issues. Some individuals daringly and intuitively step into the integral worldspace not necessarily stimulated or guided by integral theory. Other practitioners skillfully and deeply manage integral theory concepts and weave them into an applied form in disciplines as varied as psychotherapy, business, religion, or systems sciences. With others, their integral awareness shines forth, embracing all form evolved to date, simply and purely as it is, the luminosity breathtaking in its ordinariness. As practitioners integrate more of reality into themselves and their frameworks, the more depth of presence they enact and the more they will move with the dynamism that global issues require.


G. HOCHACHKA

N O T E S

1 While many perspectives exist on the phenomena of climate change, substantial scientific evidence is available to suggest it is an issue that nations will have to come to grips with over the next few decades. See the Tyndall Center for Climate Change Research for some of the research on climate change (http://www.tyndall.ac.uk/research/index.shtml). 2 This is the focus of a workshop, “Engaging the Public in Climate Change and Energy Demand Reduction,” organized by Oxford University and the UK Energy Research Centre in partnership with the Tyndall Center for Climate Change Research (October, 2008).3 This is demonstrated later in this article with examples from nonprofit organizations in El Salvador and Peru.4 Sean Esbjörn-Hargens (2006) uses these same six zones as the basis for Integral Research.5 This research is documented in more detail in this journal (Hochachka, 2008). In brief, this included: An experiential inquiry (zone 1) involving reflection, meditation, and journaling; a developmental inquiry (zone 2) involving various “folk” methods of gauging developmental altitude in various lines (both in one’s self, other individuals, and in social center of gravity of the participating organizations); an interpretive inquiry (zone 3) involving key informant interviews and focus groups; an ethnomethodological inquiry (zone 4) involving participant observation methodology, and an empirical inquiry and systems inquiry (zones 6 and 8, respectively) involving various objective methods of analyzing statistics and assessing behaviors and performance that were relevant to the issues addressed by the participating organization, as well as the systems analysis of the context in which the organizations were situated.6 “Es la capacidad emocional, cognitiva socio cultural de las personas y grupos que permiten reconocer, enfrentar y transformar constructivamente situaciones causadoras de sufrimiento y/o daño que amenaza su desarrollo.” (INAPRO informational pamphlet, 2005).7 Based on anecdotal information from Sean Esbjörn-Hargens (personal communication, March 12, 2007) and Paul van Schaik (personal communication, November 14, 2007).8 Integral Coaching Canada uses the term “AQAL Consteallation” to refer to this (see Divine, 2009).

R E F E R E N C E S

Apfel, R. J., & Simon, B. (2000). Intervenciones psicológicas para los niños y niñas de la Guerra: El valor de un modelo de resilien-cia. Bourtel, Karim. “The shining path still glimmers. Perú: pacified but not peaceful” Le Monde Diplomatique, July.

Banerjee, U., & Tyagi, A. (2005). From research to action. Evaluating a rights-based, demand- driven model for improving girls’ education in the government schools of Tehri Garhwal, Uttaranchal. New Delhi, India: International Center for Research on Women.

Beck, D., & Cowan, C. (1996). Spiral dynamics: Mastering values, leadership and change. Oxford: Blackwell.

Bustamante Soto, E. (2000) Orquídeas y girasoles. Una propuesta de trabajo en salud mental

infantil. Lima, Peru: Red Para la Infancia y la Familia.

Cook-Greuter, S. (n.d.). A detailed description of the development of nine action logics adapted from ego development theory for leadership development framework. Retrieved June 9, 2009, from http://www.cook-greuter.com/.

Cook-Greuter, S. (1999). Postautonomous ego de-velopment its nature and measurement. Doc-toral dissertation. Cambridge, MA: Harvard Graduate School of Education. UMI Disserta-tion Information Services (UMI #9933122).

DFID. (2005). Girls education: Toward a better fu-ture for all. London: Department for Interna-tional Development.

Divine, L. (2009). A unique view into you: Working with a client’s AQAL constellation™. Journal of Integral Theory and Practice, 4(1), 41-67.

Esbjörn-Hargens, S. (2006). Integral research: A



multi-method approach to investigating phe-nomena. Constructivism and the Human Sci-ences, 11(1-2), 79-107.

Gebser, J. (1985). The ever-present origin. Athens: Ohio University Press.

Gueye, M. D., Chaava, T., & Tiomkin, D. (2005) Community capacity enhancement handbook. New York, NY: United National Development Programme.

Hochachka, G. (2005). Developing sustainability, developing the self: An integral approach to international and community development. University of Victoria, Victoria, British Co-lombia: POLIS Project on Ecological Gov-ernance. Retrieved June 9, 2009, from http://www.drishti.ca/resources.htm.

Hochachka, G. (2008). Case studies on an integral approach in international development: An integral research project. Journal of Integral Theory and Practice, (3)2, 58-108

Maslow, A. (1971). The farther reachers of human nature. New York, NY: Penguin Books.

Maslow, A. (1954). Motivation and personality. New York, NY: Harper & Brothers.

Psacharopoulos, G., & Patrinos, H. A. (2002). Re-turns to investment in education: A further update. Washington, DC: World Bank, Edu-

cation Sector Unit, Latin America & the Ca-ribbean Region.

Sharma, M. (2005). Breakthrough initiatives from around the world. New York, NY: United Na-tions Development Programme.

Sharma, M., Reid, S., Sarr, C. F., Gueye, M., & Hen-derson, A. (2005a). Leadership development programme strategy note. New York, NY: United Nations Development Programme.

Sharma, M., Gueye, M., Reid, S., & Sarr, C. F. (2005b). Leadership development programme implementation guide—The answer lies with-in. New York, NY: United Nations Develop-ment Programme.

UNDP. (2005). Children in the developing world face major hurdles in school attendance and access to a good education: UN task force out-lines strategies to improve access to quality education in developing countries. Retrieved June 10, 2009, from http://www.unmillenni-umproject.org/documents/2-TF3a-education-E.pdf.

Wilber, K. (1996). A brief history of everything. Boston, MA: Shambhala.

Wilber, K. (2006). Integral spirituality: A startling new role for religion in the modern and post-modern world. Boston, MA: Shambhala.

GAIL HOCHACHKA, M.A., is Co-Director of the Integral International Development Centre at Integral Institute and Executive Director of the Drishti–Centre for Integral Action. She engages in capacity building, research, and writing on integral praxis in sustainable development. She is also adjunct faculty at John F. Kennedy University in Pleasant Hill, Cal-ifornia, where she teaches in the Integral Theory program and leads an annual Integral Field Course in the global south.

epth and dynamism of integral applications in

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