Integral Psychology NY
The research questions we're able to ask depend upon the capacity of the research method to answer

"One of the aims of this volume is to begin to flesh out this

skeleton by bringing  together, for the first time, both of these major schools of developmentā€”conventional and contemplative...."

                    Ken Wilber, Transformations of Consciousness (1986, pp. 7-8). 


I am  deeply indebted to Ken Wilber, whose work  logically and evocatively bridges science and spirit. 

Under what conditions do people have a vivid God experience? Is is lasting?  What conditions are most conducive to a God experience?  How do God-experiencers account for suffering?

Gross waking

My purpose in creating this website is to bring Integral theory to professional psychology and psychotherapy, and also to help bring psychology's knowledge to the framework of Integral theory.

My professional training and experience spans over 30 years.  I spent an average of 7 years of focused learning in each of these 5 groupings:

1.  Psychodynamic, bioenergetic, and Gestalt therapy
2.  Couples and family therapy
3.  Transpersonal psychology and applications, such as Therapeutic Touch energy healing
4.  Varied other topics, e.g., addictions, hypnosis, cognitive-behavioral, Rogerian therapy,
     Gendlin Focusing, group therapy
5.  Integral theory and practice (psychology)

Before I found Integral theory, I synthesized these models intuitively, letting the situation evoke tools from my tool belt.  But with the Integral map ingrained in my mind, I can organize what I'm doing in the moments of the therapy/growth work session.  My thoughts might sound like this:

 "Oh, look at that: we're talking about a lower right quadrant solution to an upper left quadrant I'm feeling into the lower left quadrant we-space, now tracking in detail what my client says in response to what I'd just said...and there's a slight blush at the temple.  Something emotional just happened, a little deepening happening, self-reflection happening, a little bit of working through, resolving right there.....I'm lost in the flow of the moment, then I check the clock....... I'm writing my notes and saw a next higher level (emotion and cognition) pull up the lower in that micro-situation."
 This website shows just one of many possible perspectives bringing forward Integral theory to psychological theory, healing, and growth.  My default framework is "depth therapy," for work with individuals and relationships.  It's unlikely that we can ignore any quadrant in our work, so as more professionals make their own interpretations, keeping in mind the central themes running through all of Wilber's work, we can learn from each other.


Do people believe in a God?

Is there a God?



   1. The Spectrum of Consciousness (1973/1993)

   2.  The Atman Project (1980)

   3. Transformations of Consciousness (1986)

   4.  Integral Psychology (2000)

   5.  Sex, Ecology, Spirituality (2000)

   For added depth, Up From Eden (1996) and No Boundary (2001)

   (Citations on Readings and References page)

   Integral Psychology seems to be an apt Vol. 2 of a set, in which Vol. 1 would be Transformations of Consciousness.

I offer a few minor adjustments to Integral theory, to help align it better with academic and clinical/counseling psychology:

1.  The poetic, as well as descriptive, character of some of Wilber's writing suggests an underlying nondual paradigm [see my Ego Development and Sentio Ergo Sum articles, and Wilber's books:  Eye to Eye ((2001), The Marriage of Sense and Soul (1998), and The Holographic Paradigm (1982)].  The multiple states-based personality theory logically incorporates psychological and contemplative dimensions of consciousness.

2.  Academic psychology  has favored data coming from (quasi-) scientific research methods, but clinical psychology has flourished from over a century of clinical studies.  Wilber, a philosopher of consciousness but not a psychologist, often names certain exemplar researchers, presumably to make his points at least intriguing to academics, but he doesn't mention his beautiful early work.  The vital job for psychological researchers is to use all forms of systematic research, not just quantitative, to study the new terrain marked by Integral theory. Inductive, ethnographic, multiple case studies, phenomenology and hermeneutics, modeling, exegesis, philosophical discourse, historiography,  multi-methods--these and more are needed before deductive methods can bring their exactitude and logic to clarify the findings.

Social scientists can ask third-person behavioral questions, like, "How do wise and intuitive people speak about their experiences?" We need to systematically ask, "What is the nature of those experiences? What are the common denominators? How do we position ourselves to acquire them? What dangers or hazards can happen, and what can we do about them?"

2a. The Gravesian "momentous leap" to "second tier"*--from a rational belief system to rational and spiritual-- needs a strong conceptual, research-based bridge--criteria for judging genuine post-rational experiences vs. counterfeits such as projections and fantasy. We need research  to ask which subtler states experiences are genuine and which are false leads; what constitutes subtle and causal consciousness states, as opposed to daydreaming and semi-stupor.  What valid and reliable criteria provide signposts for meditation trainees? 

There is a well-documented correlation between states training and psychological growth.  What exactly is it about states that aid growth?  Is it only the lowering of trait anxiety during situations calling for more mature responses? Are demonic experiences projections of shadow (unconscious intrapsychic conflict), which can be worked through in depth therapy?  If nondual visionary experiences show the experiencer all of manifestation blowholing out of Ground Consciousness, then why isn't the experiencer omniscient after that?  And the ultimate question:  When life is a personal hell, what the....?

3.  The emotional line of development as rarely, if ever, been recognized as a line parallel to others, such as cognition, ego, moral, social, etc.  It has unfortunately been lumped with "intelligences," social-emotional, capacity, or pathologized as emotional immaturity.  It's not that emotional development has not been recognized; its literature is vast but not properly collated in a way that will be useful for personal growth (as in an Integral Life Practice) and clinical-counseling applications. I surveyed the field in 2008 and created a beginning list of levels of emotional development (2008).  I hope that someone will continue this project and do some research. 

4.  "Multiple intelligences" and "lines of development" overlap but are not identical, in my opinion.  These terms need to be teased out. A glaring example is the difference between cognitive intelligence as defined by I.Q. scores--as talent relative to other people in the same age group--and levels of cognitive development conceptualized by Piaget and others. Intelligences and cognitive levels describe certain capacities, or functions, or abilities, which can be ranked as increasing.     

5.  Another unfortunate tangle confuses talent, development, and supra-mental health described by Positive Psychology (eventually see the Layers, Shadow, and Psychograph pages, under construction at this writing). 

6.  I have added an element to Wilber's AQAL map, called Layers of Consciousness.  The unconscious mind is where we do much of our processing of experience, and Wilber wrote about 5-6 types of unconscious that are very intriguing and deserve consideration and possible elaboration.  Shadow work is a vital part of an Integral Life Practice, and it is not synonymous with the unconscious mind.  The unconscious is the bread and butter of the depth psychologist and thus of maximum importance for psychology professionals.

* Wilber, Ken.  A Theory of Everything, Chp. 1.