ABSTRACT The All-Quadrant, All-Level (AQAL) Cube model is predicated on two extensions of Integral Theory. First: Wilber’s Eight Fundamental Perspectives are differentiated equally as Four AQAL “Inside” and Four AQAL “Outside” Quadrants, where “Inside” pertains to Non-Local (non-physical), AQAL Subtle existence, including Subtle awareness, Bodies and Realms; and “Outside” pertains to Local (physical) AQAL Gross existence, including Gross awareness, Bodies and Realms. Second: Each Person-perspective (First, Second, Third etc) is itself an AQAL Cube Octo-Dynamic of perspectives, resulting in a vastly more complex web of selfreferencing perspectives through all the Persons. The resulting First Person AQAL Cube models the Octo-Dynamics of the Eight Fundamental Perspectives between the non-physical as Consciousness and the physical as Mind; where the Consciousness Quadrants pertain to a NonLocal AQAL Knower, or experiencer, and the correlated Mind Quadrants pertain to the Local AQAL known, or experience.

INTRODUCTION “AQAL Cube Octo-Dynamics” is the third and last paper of the AQAL Cube Trilogy. Starting with “A Meta-Theory of Integral Relativity”[1], which lays the groundwork for an Integral model of Consciousness and Energy as both non-physical and physical; followed by “Decoding Quantum Consciousness”[2], which uses the AQAL Cube to model how Non-Locality

(Consciousness) interfaces with Locality (Life), thus providing a real solution for the “hard problem”; and this third paper goes on to demonstrate how the Octo-Dynamics of the AQAL Cube make Integral Theory truly Integral. It is corroborated by the Complex Eight Dimensional Model of Minkowsky Space, used in Quantum Theory[3]; by the ongoing work of Penrose and Hameroff in Quantum Consciousness[4]; by the proof of the empirical reality, as opposed to the statistical probability, of the Non-Local waveform as a conveyor of information, by Pusey, Barrett and Rudolph[5]; and Ken Wilber’s Integral model of Eight Fundamental Perspectives[6].

“Octo-Dynamics” in Integral Theory refers to the Third Person dynamics of the Eight Fundamental Perspectives, as in Integral Methodological Pluralism. However, the further differentiation of Locality from Non-Locality, the equation of Non-Locality with Consciousness, and the attributing of the First, Second and Third Persons with their own Octo-Dynamics[2], means that the term “Octo-Dynamics” as used here is in the expanded context of the AQAL Cube model. It follows that IMP also needs to be expanded to include First and Second Person AQAL Cube Octo-Dynamics in Integral Research.

AQAL Cube Octo-Dynamics is the model of a continuum between the AQAL Tetra-Dynamics of physical Gross existence (the standard Integral Model) and the AQAL Tetra-Dynamics of nonphysical Subtle existence (Consciousness). As a result, the AQAL Cube addresses many gaps in Integral Theory, such as non-physical realms and entities, non-physical states and structures, in All-Persons AQAL contexts.

Third. . COMPARING THE AQAL SQUARE AND AQAL CUBE MODELS Ken Wilber modeled the physical universe of manifestation as an expanding All-Quadrant. that the Three Tiers of awareness (aka the Three Levels of Attention) result from three stages of dis-identification of the Non-local Conscious awareness from its correlated Local awareness. and that other Lines are similarly attributable to the other Octant-Perspectives of the Second and Third Person Cubes. and correlated Energy structures are in the Right Hand Quadrants. Fourth. AllLevel (AQAL) Square[7]. It maps all known physical phenomena on a Four Quadrant grid of Fundamental Perspectives: Interior/Individual.AQAL Cube Octo-Dynamics proposes and predicts: First. which accounts for all Transpersonal states. that the differentiation between AQAL Consciousness and AQAL Mind is that between a Non-Local experiencer and a correlated Local experiential awareness respectively. Fifth. Interior/Collective. They expand through the Consciousness and Energy Spectrums. entities. that the various Lines of the Self System on the Upper Left Quadrant of the AQAL Square are attributable to the various Eight Perspectives of the First Person AQAL Cube. Exterior/Individual and Exterior/Collective. 1. including afterdeath states. where evolving “Consciousness” structures are in the Left Hand Quadrants. similarly result from specified conditions of engagement and disengagement between the Non-Local Quadrants and the Local Quadrants. shown in Fig. All Four Quadrants co-evolve towards increasing complexity. that there is a correlated two-way continuity of information between Non-Local and Local awareness. We deal with all these issues in this paper. realms etc. that all States of Consciousness. Second.

doubling the Four Fundamental Perspectives to Eight.Fig. The . Ken Wilber’s AQAL Square. Later in 2006 he differentiated an additional perspective-polarity. the added dimension resulted in a lot of mixed feelings in Integral Academia. differentiates Local from Non-local existence as presented in the two papers previous to this[1. which Roger Penrose and Stuart Hameroff equate with Quantum Consciousness[4]. 1. 2]. largely because the added dimension was not definable even though the resulting Eight Fundamental Perspectives certainly were. and the Four “Inside” Quadrants equate with non-physical. Underlying the confusion is the lack of an explanation of how exactly “Inside” and “Outside” views can be differentiated in the first place. where the third (vertical) axis. My first contribution to Integral Theory transforms his AQAL Square to an AQAL Cube. as the third perspective polarity. “Inside-Outside”[7]. However. Nonlocality. The Four “Outside” Quadrants equate with physical Locality.

2. and inhabit. 2.5.6. which evolve towards the increasing complexity of Energy structures. and 8 pertain to physical Locality. This model is perfectly corroborated by . and Local/Non-Local.3. The AQAL Cube as Eight Fundamental Perspectives The Eight Fundamental Perspectives. the Energy structures. Fig. totaling eight such unique combinations as the Eight Fundamental Perspectives.4. numbered as per Wilber. which evolve towards the increasing clarity of Consciousness states that correlate with. The four upper perspectives 1. and 7 pertain to non-physical. Non-locality. At each of the eight corners of the Cube three faces come together as a unique triplet combination. co-AQAL realities shown in Fig. The four lower perspectives 2.AQAL Cube maps Locality and Non-locality as co-evolving. Individual/Collective. emerge from the six faces of the Cube as perspective polarities: Interior/Exterior.

We begin with the Eight Zones as personal pronouns. THE AQAL CUBE AS EIGHT PERSONAL PRONOUN PERSPECTIVES The personal pronouns are the foundation of any language. Wilber allocates the AQAL Square with a personal pronoun perspective for each of the Four Quadrants: First Person “I” and “We” to the Upper and Lower Left. The First-Person Cube is the evolving Self-on-Self system. 3. “Me Tarzan.the way Wilber defines his Eight Zones. as shown in Fig. The Personal Pronouns Cube. and Third Person “It” and “Its” to the Upper and Lower Right. that each Person has its own Eight Fundamental Perspectives. you Jane”. 3: Fig. the . However. NON-POSSESSIVE SUBJECTIVE SINGULAR NON-POSSESSIVE OBJECTIVE SINGULAR NON-POSSESSIVE SUBJECTIVE PLURAL NON-POSSESSIVE OBJECTIVE PLURAL POSSESSIVE SUBJECTIVE SINGULAR POSSESSIVE OBJECTIVE SINGULAR POSSESSIVE SUBJECTIVE PLURAL POSSESSIVE OBJECTIVE PLURAL This led to my second contribution to Integral Theory. languages as a whole differentiate eight personal pronouns per Person in exactly the same way as the Eight Fundamental Perspectives.

a Plural Self. The First. The Persons are all present from the beginning. Yellow for Third. Second and Third Persons come online with barely any signs. such as our Consciousness differentiating from Mind in Fifth Person (Blue). is actually not a universal given shared by everyone else. Each Person-octad continues to evolve beyond its Level of differentiation. with all the associated feelings of joy and gratitude that were my experience. differentiating at Orange. when we consider the six faces of the First Person Cube. a Subjective Self. In a very simplified analogy. there is a Singular Self. Orange for Second. we realize our own sense of reality both “Inside” and “Outside” is based on the perspectives of our own Self. so the First Person Cube.Second Person Cube is the evolving Shared-Self system and the Third Person Cube is the evolving Impersonal-Self system. a Non-Possessive intangible Self and a Possessive tangible Self. Each new Person-Octad comes “on line” as a new phase of psychological unfolding that transcends and includes the previous Persons. For example. as a fused state. Implied is that. an Objective Self. differentiating at Red. such as the striking changes of world view in the mid-teens. which results through recombination in Eight Fundamental Self- . continues to evolve through Ultra-Violet. and our Third Person perspective of the hard reality “out there”. likewise with the Second Person Cube. Green for Fourth etc. and thereafter each Person coming on line is a more profound experience. as we evolve. Red for First Person. but then differentiate serially as we evolve through the Wilber-Newtonian Spectrum. each Person-octad comes “on line” as a color on the Wilber-Newtonian Spectrum of Consciousness: Infra-Red for PrePersonal. but the Fourth Person is more obvious. but is also a Self-view. as our own Impersonal view differentiating at Yellow.

Applying the Fig. 3. 4.2.5 and 7 are intangible First Person identities. The second thing we notice about the First Person Cube is that there is no differentiation in English between the two “I’s” and ”We’s” as First Person pronouns in the Subjective Octants 1.3. shown in Fig. our entire cultural history has endorsed the notion of the Non-locality of Consciousness and the Locality of Body-Mind. The first thing that is apparent is how the Non-Possessive Quadrants 1. format to the First Person pronouns. The First Person Cube.3 and 4.4. 4: Fig.6 and 8 are tangible First Person attributes of those identities. Language is a two-way street: One the one hand it identifies pre-existing . In other words. The differentiation is exactly the same as between Non-Local Consciousness and Local Body-Mind. we have the First Person Cube.Perspectives. and how the Possessive Quadrants 2.

the results include such things as introspection. in naming them. . From “Integral Spirituality” I quote[7]: ‘ – for example. but on the other hand. In Yiddish there is a differentiation between “I” as a spiritual identity and the “I” of everyday life. the experience of an “I” in the UL Quadrant. I can experience my own “I” from the inside [Octant 1]. I can so in my own awareness (when I try to be “objective” about myself. That “I” can be looked at from the inside or the outside. phenomenology. I can approach the study of a “we” from its inside or its outside. How is it that you and I can reach a mutual understanding about anything. The art and science of we-interpretation is typically called hermeneutics. and so on (all simply summarized as phenomenology… But I can also approach this “I” from the outside [Octant 2]. in this moment. cultures that are materialistic diminish the non-material – by not differentiating them. a 1st person having a 1st person experience. “Do you and I – do we – understand each other?”). If I do so. In Russian there is a differentiation between an “inner We” and an “outer collective We” as in “We the people”. contemplation. meditation. and an Inside “We” from an Outside “We”. which then become cultural givens. including when we simply talk to each other? How do your “I” and my “I” come together in something you and I both call “we” (as in. cultures that are collective diminish the individual.perspectives as a common experience. this includes the attempts that you and I make to understand each other right now. From the inside [Octant 3]. Wilber encountered this anomaly himself in differentiating an Inside “I” from an Outside “I”. as the felt experience of being a subject of my present experience. in the stance of an objective or “scientific” observer. Cultures that are objective diminish the subjective. In evaluating his “8 Zones”. it can culturally bias some perspectives at the expense of others. or try to “see myself as others see me”) …Likewise.

. begin to address the objective-self issue: ‘If you get a sense of yourself right now – simply notice what it is that you call “you” – you might notice at least two parts to this self: one. perhaps as a cultural anthropologist. there is some sort of observed self (some objective things that you can see or know about yourself… The first is experienced as an “I”.. as my mask.’ The Proximate and Distal Selves are an Octant 1 and Octant 5 differentiation on the First Person AQAL Cube. 7 and 8). He does. the Social Persona or our identification with “Us” Inside. (Note: This differentiation of the Distal Self or Persona is not the persona of fulcrum 4.And so on around the quadrants. or an ethnomethodologist. where Octant 6 pertains to “My” personality through “My” behavior.3 and 4) of the First Person AQAL Cube. Wilber completely endorses the Left Octants (1.2. as how “I” want others to identify with “Me”. The Enneagram as elucidated by Riso[8] makes this differentiation very clearly. Thus. and two. or a Foucauldian archaeologist. Octant 5 is the Distal Self. This is the All Level “Me” Inside.) And the corresponding behavior of this Persona is “My” personality Outside. Equally. but he does not extend this argument to the First Person Right Hand Quadrants (5.) In other words. or the way I formulate my Proximate Self as a Persona in its true etymological sense. the second as a “me”… I call the first the proximate self (since it is closer to “you”). there is some sort of observing self (an inner subject or watcher). however. and the second the distal self (since it is objective and “farther away”). and the Social Personality- .’ (The Octant designations in brackets are mine.‘But I can also attempt to study this “we” from the outside [Octant 4]. 8 basic perspectives and 8 basic methodologies. 6.

one of Wilber’s critics. even though they are experientially self-evident to the point where Wilber himself identified five. Naturally. follow the same First Person differentiations. the Self System now has the entire school as its playground. Outside is its view when it interacts with other holons like itself.behavior in “Our” tribe Outside. With Consciousness and Mind no longer fused or confined to the Upper Left of Wilber’s AQAL Square.’ Once more. and its Local extension “Outside” as Body-Mind is the interactive experience. where the Non-local Consciousness monad or “Inside” Self is the independent experiencer. The first thing I noticed was how the various Lines of the Self System in the AQAL Square Upper Left had an eerie correspondence with the First Person Eight Fundamental Perspectives. concisely summed up what Wilber was attempting to explain about the “Inside-Outside” development[9]: ‘Inside is the view of a holon when it asserts its independence from other holons like itself. Andrew Smith. These eight important First Person Self-differentiations have not yet been made in Integral Psychology. FIRST PERSON (SELF SYSTEM) OCTO-DYNAMICS In “A Meta-Theory of Integral Relativity”[1] I differentiated Consciousness from Mind as the Non-Local and Local Quadrants respectively. but I propose that the correspondence self-evidently corroborates the First Person AQAL Cube: . this corroborates the AQAL Cube model. this needs to be played out in Integral Research. To conclude the “Inside” “Outside” debate.

Line: intentional persona.Non-Dual Supreme Witness. Objectively differentiated from the Proximate Self of Octant 1. the Persona is self-referential as a Self-image. Orange – thinking. spiritual identity. Blue – visioning. Experiential identity through Fulcrum Levels of intelligence structures. Representative Levels are: Red – Inter-Id as fused “IWe”. Representative Levels are: Red – Tribal member (fused “I-We”). After death existence or Bardo is a projection of this self-evaluation as our Non-Local All-Level Persona. feeling. This is the intentional persona of the Enneagram. Line: inter-proximate self. Interpretive shared or common experience as cultural intelligence. Violet – wisdom/Akashic experience. Violet . Violet – Non-Dual “We”. psychosexual. Violet – spiritual iconoclast. Octant 3: Inter-Proximate Self as “We” Consciousness. Blue . Blue – cultural visionary. Core self-identity witnessing through Levels of assumed identity states. aesthetic. affective. Lines: moral self. spiritual. Octant 5: Distal Self (Persona) as “Me” Consciousness. Octant 4: Cultural Self as the “We” Mind. Representative Levels of Self-identity-as-witness are: Red – Id identity fused with the Lower Mind. Lines: All Intelligences. such as cognitive. Representative Levels of experiential intelligence are: Red – sensing. Shared self through Levels of assumed identity states.Ego identity fused with the Lower Mind.Lines of the Self-System as a First Person Octo-Dynamic Octant 1: Proximate Self as the Consciousness-as-experiencer “I”. worldview self. Orange – cultural independent. emoting. Lines: Proximate Self-identity. Blue – Soul Consciousness differentiated from Mind. Octant 2: Cognitive Self as the “I” Mind.Inter-Soul “We”. Representative Levels as State-stages . the objective evaluator of the Self-system and home of the Selfjudging Super-Ego. Orange . Orange – Inter-Ego “We”.

4th Bardo. affective. Lines: sociocultural. I suggest that Integral researchers of the Self-system identify their field of research as an Octant of the First Person Cube. The Social Persona evolving as organized and cooperative behavior and experience of social situations. and then follow that Octant through the other Persons. Blue – integral. spiritual. Violet – Pneumo-centered. aesthetic. Objectively differentiated from the Cognitive Self of Octant 2. organizations and affiliations. Blue – globalist. After-death identification with others is through the correlated Non-Local All-Level Social Persona. Violet – spiritually wise. Orange – Ego-centered. 3rd Bardo. Orange – server-dominator. psychosexual. 1st Bardo. Octant 8: Social Persona as “Our” Mind. relational. Violet – compassionate. Violet – utopian. Representative Levels as Structure-stages: Red – tribal member. Representative Levels as State-stages are: Red – symbiont. Orange – nationalist.are: Red – Id-centered. Orange – rational. Navigating Levels as a First Person Octo-Dynamic . Identification with family. Octant 7: Inter-Distal Persona as “Us” Consciousness. after which the Social Identity differentiates. Blue – Soul-centered. Line: interpersonal. Octant 6: Behavioral Persona as “My” Mind. Representative Levels as Structure-stages are: Red – magic. The Social Self-image is a fused “MeUs” until socio-centric. 2nd Bardo. the Behavioral Persona is the objective expression of Mind as our Personality and its Enneatypes. Blue – integrator. Lines: behavioral personalities as applied to cognitive. ethical.

When we talk about the Self as navigating through the Levels. merely as an “Individual Quadrants” process. the Proximate Self also becomes further . where stable Subjective identity shifts (Octants 1 and 2) also need to be accompanied by stable Objective identity shifts (Persona. Octants 5 and 6). is a complex integration between all four “Individuals” Octants 1. The First Person AQAL Cube shows that a Fulcrum shift. 5. First Person “Individuals” Tetra-Dynamics I propose that when our Proximate Self “I” (Octant 1) transcends and includes the previous Fulcrum “I” (Octant 2) to its next Level of identity. 5 and 6. Fig. (Note: the Intuitive Quadrants pertain to Non-Local Consciousness and the Empirical Quadrants pertain to Local Mind). shown in Fig. 5. such as a Cognitive Fulcrum shift in Octant 2 from Red to Orange. and Behavioral Personality. the integration of a Fulcrum shift with seven other Self-Octants is a far more complex process than Integral Theory describes. 2.

A very simple example of a psychotherapeutic. resulting in the Three Tiers of Integral Theory. then dis-identifies and releases itself through three Levels of Attention (“holding on”). are caused in exactly the same way . First Person. as transforming “Me” (Octant 5). Which brings us to States of Consciousness and Mind. I propose that AQAL Cube . which “I” Witness (Octant 1). This crucial factor of Non-Local Self-awareness is amply borne out by the latest Quantum Consciousness research. This is a very tricky balancing act. Here I make the case that all States of Consciousness. I propose that this entire process needs to be re-evaluated using the First Person AQAL Cube Octo-Dynamics. “I” experience a calming of thoughts (Octant 2). This is how the breath cycle can be analyzed as a transformative meditative First Person AQAL Cube practice towards greater self-awareness. In other words.). or to map appropriate psychotherapies. every self-aware act we undertake becomes potentially transformative. Integral Theory lacks a First Person AQAL Cube model to map the Octo-Dynamics of psychopathology associated with Fulcrum failures. “Individuals” Tetra-Dynamic is the breath cycle. first identified and fused with the Attention at various Levels and in various conditions of engagement and disengagement between Consciousness and Mind.objectified as the Distal Self/Persona “Me” (Octant 5). States of Consciousness as a First Person Octo-Dynamic In “A Meta-Theory of Integral Relativity”[1] I made the case that the Three Tiers unfold when Consciousness. In consciously taking and experiencing “My” breath (Octant 6). in a First Person context. and those identities then materially consolidate as the next correlated structure stage of “My” Personality (Octant 6. discussed in “Decoding Quantum Consciousness”[2]. and there is many a slip twixt cup and lip.

as the entire Kosmos. together produce all known States of Consciousness. deep sleep. Some of these evaluations stem from personal meditative experience. the ever-awake Witness finally differentiates itself from Consciousness as the One Knower of phenomena. In First Tier. In dreaming sleep the Mind is in partial shutdown to allow its structures metabolize its waking experience. as the All-Knower.3. after-death experience and past life memories. Consciousness and Mind States pertain to the Self in waking. and is able to remember its dreams on waking. This is a result of being fused with Consciousness in a material identity we call Ego. when Consciousness differentiates from the Mind. The Octo-Dynamics are essentially between the Consciousness Quadrants 1. the Conscious Self can witness and . out-of-body and near-death experience. with its Identity we call Soul. hallucinogenic. But in Second Tier. is its correlated Experience. if it is fused or over-identified with the Mind. In Third Tier. Mind. In the waking state the Mind is in full physical (Local) awareness.6 and 8.Octo-Dynamics show how our Consciousness as experiencer. emotions and feelings. and can change according to the dream. hypnotic and delusional states. In First Tier. and our Mind as its correlated experience. lucid dreaming. Consciousness never shuts down. Its Higher Mind correlate accordingly assumes itself as the means of knowing. In this state the Conscious Identity is fluid. dreaming. then it plays no part in dreaming sleep other than as a fused witness of the dreams. Consciousness and Witness are Integral. Its Big Mind. the assumption accordingly shifts to Consciousness as the Knower of phenomena. In the Non-Dual state. In Second Tier. Lower Mind assumes itself as the knower of phenomena and identifies with its thoughts. and the Mind Quadrants 2. However.4. deep absorption meditation.5 and 7.

Deep absorption can also be entered with the waking Mind through meditation. Here the Mind is shut down intentionally by the Attention.e’s. But in Second Tier. In First Tier.d. the result is total unconsciousness. This attests to the autonomy of non-local Consciousness from the local reality of the Body-Mind. and leaving one’s body) to the non-physical reality of the after-death state. The Attention then surrenders its hold on all lesser Consciousness identities until there is only the Third Tier Knower in Causal Consciousness. and finally the return back to one’s body. Mind and Consciousness remain fused and the result is an unconscious coma until reawakening. with a Consciousness fused or over-identified with Mind. leaving the Conscious identity in limbo and free to witness the transition from physical reality (such as the scene of an accident. all of which are remembered despite the flatlined brain. The next morning she called me to ask if I had experienced it. A key article in this regard is by Pim Van Lommel in the Journal of Consciousness Studies[10]. In Second Tier. while the Mind is in shutdown. with total recall. There is a great amount of empirical evidence that comes with n. along with many commonalities such as entering a tunnel of light and entering non-material realms “beyond” the physical. in a state called lucid dreaming that has full conscious recall.even participate in the Mind’s dream. with the following Abstract: “In this article a concept of . In deep sleep there is total shutdown of the Mind. Consciousness is differentiated and free to witnesses the surrounding events. In First Tier. the Consciousness can enter states of deep absorption into Causal Consciousness. when the brain and Mind flatline. In near-death experience a trauma shuts down the Mind. In one lucid dream a far-away friend visited me and we went on a lucid journey.

the process begins with the “death swoon” when Consciousness is fused with Mind and lapses into unconsciousness when the Mind disintegrates. If it cannot. that corresponds to its Level of evolution. In Second Tier. it retreats to whatever Bardo correlates to its Level of evolution until the time comes to choose a correlated incarnation. living Dalai Lamas and bhodisattvas. and where the resulting experience is Level-specific. Consciousness automatically merges with its Source in post-mortal Enlightenment. where the hypnotist aids in the differentiation of a fully- . Hypnotic states have a similar cause. based on scientific research on Near Death Experiences (NDE’s).d. This is as empirical as it gets. It then reawakens in whatever after-death state.Non-local Consciousness will be described. Consciousness is drawn to the its Causal State and is given the opportunity to let go into postmortal Enlightenment. or Bardo. the physical body and Mind disintegrate. accounts of the after-death state come from such Enlightened souls as the Buddha. In Third Tier. Hallucinogenic states can also lead to out-of-body experiences and n. leaving the Consciousness free to experience and identify with after-life phenomena at the Level to which it has evolved. A Dalai Lama consciously chooses the next reincarnation and is identified by the devotees who find the child by its ability to correctly identify possessions from the previous life. whose words carry great weight. and remains in that afterdeath experience until the time comes to choose a corresponding incarnation.” In after-death experience. In First Tier. From the latter perspective of Continuous Consciousness between incarnations. following the same process where the hallucinogen aids in the differentiation of a fully-awake Consciousness from a fully-awake Mind.e’s.

produces such an immense Octo-Dynamic complexity of awareness. where feelings in both the experiential intelligence (Octant 2) and correlated personality (Octant 6) form a combined experience.awake Consciousness from a fully-awake Mind. This is a vast. positive or negative. First Person Consciousness Structures at All Levels are Non-Local. where the fused First Person Consciousness safely splits off the traumatized proximate “I” (Octant 1) as a compartmentalized distal “Me” (Octant 5). accompanied by “My” sub-personalities (Octant 6). Integral Theory has to take a quantum leap from the flat-landed First-Second Person “We-You” fusion to the fully differentiated “You” Octo-Dynamic. hatred. love. First Person Mind States are our felt-states at All Levels of Mind. Delusional states such as Schizophrenia with multiple personalities usually happen at an early fulcrum arrest of the Mind (Octant 2) due to trauma. Most languages differentiate the eight “You” pronouns far better than English. as the degrees and types of engagement and disengagement between Consciousness and Mind. be it anger. such as the Attention that stabilizes our position on the Spectrum (Octant 1). unexplored territory that has left the First Tier severely lacking in the relational awareness and skills so vital to healing the human condition. or the Intention as a behavioral motive of Consciousness (Octant 5). although ancient English is better and has been included here. joy. SECOND PERSON OCTO-DYNAMICS Once again. There are also Mind States and Consciousness Structures. and where the resulting experience is guided by the hypnotist’s suggestion. . From this brief survey it can be seen how such a very simple mechanism.

Here is how one sees and evaluates another as an objective identity. Octant 2: Cognitive Self in individual relationship as “Your/Thy” Mind. groups. Blue – Soul-Attention (you are my soul-mate). Relating through sharing experience in the communication of feelings. Shared experience in families. Octant 5: Distal Persona in individual relationship as “You/Thee” Consciousness. Orange . trust and respect reserved for an honored relationship. Individually identifying with and relating to another implies intimacy. Identification between Selves as a basis for Second Person intimacy. thoughts. organizations. . Octant 4: Cultural Relationship as “Your (plural)” Mind.Briefly. the Eight Fundamental Perspectives in Second Person are as follows: Octant 1: Proximate Self in individual relationship as “You/Thou” Consciousness. Relating to the behavior and objectives of another person. In times gone by “Thou” implied true identity.Ego-Attention (you have my attention). morals and world views. Representative State-stages are: Red – Id-Fascination (you fascinate me). Octant 8: Social Relationship as “Your (plural)” Mind. Socially identifying with others. Octant 3: Inter-Proximate relationship as “You (plural)/Ye” Consciousness. political parties. Octant 6: Behavioral Persona in individual relationship as “Your/Thy” Mind. After death awareness is of our NonLocal All-Level energy bodies in relationship. Violet – Divine Attention (You and I are One). Individual experiential relationship with another. Octant 7: Inter-Objective Relationship as “You (plural)” Consciousness. After death experience is of our relationship in Non-Local All-Level energy environments and realms.

communities and nations. Consequently.4. which is essentially a First Tier Local (physical universe) model. THIRD PERSON OCTO-DYNAMICS The Third Person is the strongest in Integral Theory. as with the Third Person AQAL Square model and subsequent Eight Fundamental Perspectives. shown in Fig. The Third Person Cube As Eight Fundamental Perspectives. However. it is Integral Theory’s greatest endorsement of the AQAL Cube. This is self-evident when differentiating the Eight Fundamental Perspectives both in Third Personal and Third Impersonal perspectives.Second Person research is in serious need of this expanded model.6 and 8 are already covered by the AQAL Square. especially for dysfunctional relationships. AQAL Cube Octo- . 6. 6. families. Fig. The Local Octants 2. as a Second Tier model.

Bodies and Realms are addressed in the context of non-local Consciousness and Energy. The Levels of Cultural Identity are according to the capacity to identify. Soul and Supreme Witness. respectively.magical. rational. Lower Mind. Orange . where all the Third Person personal issues of Subtle Self-identities. . Blue integral. Causal and Non-Dual experience. or Gross. Higher Mind and Big Mind.Dynamics are all about Third Person Consciousness (Third Person personal pronouns They/ Their etc) and Energy (Third Person impersonal pronouns It/Its etc). Violet . Briefly. The Intelligence Structure-stages of Octant 2: Experiential structures as “His/Her” Mind. Identity State-stages as Id. communicate and interpret collective interiors as world views.scientific-rational. In the Non-Local Quadrants we see a distinct shift of emphasis from physical structures/states to non-physical structures/states. as “He/She” Consciousness. integral and super-integral/Akashic. Representative State-stages are: Red . Conscious. which correlate to the fulcrum developmental structures of magic. Subtle. Ego. Superconscious and Enlightened States. Octant 3: Hermeneutic experience as “They” Consciousness. the Eight Fundamental Perspectives in Third Person are as follows: Octant 1: Phenomenological identity. The relativity between Non-Local Consciousness and Non-Local Energy. which correlate with Sub-conscious. as the Third Person Personal AQAL Cube and the Third Person Impersonal AQAL Cube. is dealt with in the first paper of this series: “A Meta-Theory of Integral Relativity”[1].

Orange – Neocortex/electromagnetic. Orange – server-dominance. The inside agenda of the organizers. Representative Structure-stages are: Red – magical. As a Non-Local Impersonal entity. As Non-Local Impersonal Realms. The embodied observer evolving through Levels of increasing physical complexity. the Consciousness monad exists in an Energy body correlating with its Phenomenological level of identity (Octant 1). The cultural community where world views take form. as projections in the after-death experience. PSYCHIC AND RELATED PSI PHENOMENA . Representative Structure-stages are: Red – Limbic/electrochemical. Blue – integral. The arena of organized activity as social environments. Violet – compassion. they are environments for the Consciousness monad and its Energy Body. Representative Statestages are: Red – symbiotic. Representative Structure-stages: Red – Biosphere. Violet – Supra-Personal. Octant 6: Local processing as “His/Her” Body-Mind. through information processing using increasingly fundamental states of energy. Octant 8: Social Systems experience as “Their” Mind. Octant 5: Autopoietic experience as “Him/Her” Consciousness. Orange – Orange – Ego Persona. Violet – Supra-pineal/ supraquantum. The embedded observer visualizing and imaging through “Inside” processes. Violet – Theosphere. Blue – Worldsphere.Octant 4: Ethnomethodological experience as “Their” Mind. Blue – integral. Octant 7: Social Autopoietic experience as “They” Consciousness. Violet . Blue – Pineal/quantum. Orange – scientificrational. Representative State-stages are: Red – Pre-personal. Blue – Integrated Persona.

he has recently compiled a catalogue of published and peer-reviewed world-wide empirical experimental data that validate Non-local. and that has evolutionary continuity from life to life. both Locally and Non-locally. Without that . However. As a result. hence the Psyche. The continuity of Consciousness is the Second Tenet of the MetaTheory of Integral Relativity. and Psi phenomena.In two words: Weird Science. which needs no further justification[11]. Subtle. it begs the question: What is the engine of AQAL evolution as the Subtle/Gross dynamic it seems to be ? THE OCTO-DYNAMICS OF EVOLUTION From a First Tier perspective. psychic awareness. It cannot address the co-evolution of the non-physical Consciousness monad that inhabits those physical forms. chief researcher at the Institute of Noetic Science. His experimental data have been crucial for empirically validating the AQAL Cube. The First Tier debate addresses the evolution of physical forms that are born and that die. Psi/Psychic awareness and existence as a final word to all the hard-science and Integral Theory skeptics. in empirically examining the inter-relationship between Non-locality and Locality. Integral Theory states that psychic ability develops in Second Tier (Blue on the Wilber-Newtonian Spectrum). on the differentiation of Consciousness from its previously fused state with Mind in First Tier. is Dean Radin. This differentiated Non-local Conscious awareness is the Soul identity. The leading proponent of Psi phenomena. the phenomenon of evolution remains an unresolved issue for the simple reason that First Tier awareness is fused to physicality. as referenced in the AQAL Cube Trilogy. The AQAL Cube predicates that Second Tier (Second Attention) ability. discussed in full in the first paper of this trilogy[1].

In First Tier.6 and 8 and their cognitive fulcrums in correlation with evolving Self-identities through the Consciousness Quadrants 1. we considered the First Person Octo-Dynamics of evolving through the Mind Quadrants 2. depends on the evolution of its individuals. regarding each individual’s Consciousness.4. of a species. The Ocean sends a droplet of water up in a cloud of unknowing with a request: “Bring me back the wealth of your experience”.evolutionary continuity of the individual Consciousness monad. is simply the imperative to complete that most natural of cycles called a return to the Source. The evolution of a culture. In other words. via the correlated Life forms it intends and inhabits through the Spectrum of Energy. from proto-consciousness to Pure Consciousness. the true engine of evolution is not so much somewhere “Outside” as “Inside”. Local evolution is about experiential change towards . in making no allowance for the evolution of non-local AQAL Consciousness.5 and 7. there is no end to this speculation. the evolution of Life-forms per se makes little sense.3. which advance the debate no further than any other Primum Mobile “explanation”. Even Wilber’s First Tier Integral model. The imperative for the Nonlocal Consciousness monad to evolve via local Energy vehicles. whereas in Second Tier it is a non-issue: The origin of Life is Consciousness. from the survival imperative to the Enlightenment imperative. where the best survival advantage is an expanding awareness. The individual Consciousness monad evolves through the Spectrum of Consciousness. has to try to explain the physical evolution of Lifeforms in the vague spiritual terminology of “Eros” and “Agape” drives. Earlier. and an evolving Consciousness from life to life makes this a Non-local issue.

It is one thing for someone down in the First Tier flatlands to look half way up the mountain to Second Tier and draw their conclusions of what it is like to be up there. CONCLUSION The evidence is overwhelming that Integral Theory is flat-landed in two major areas: As the AQAL Square. This is the true engine of evolution. and again as the AQAL Square. It is another thing to be half way up the mountain looking down on Flatland. of all Existence. as the AQAL Knower. in lacking the additional dimensions of an AQAL Cube-per-Person. . Without the Second Tier dimension of Consciousness. to return to Formlessness. the evolution of the Knower through the Spectrums of Mind and Consciousness is the imperative of all Form. such as that of an evolving human Enlightenment vehicle. observing all the coming and going. Integral Theory will remain stuck in a horizontally-stagnant flat-landed First Tier concept dealing with Quadrivia trivia.into the Second Tier of a differentiated Consciousness. Either way. in lacking the Non-Local AQAL dimensions of Consciousness and Energy. at the orderly grid of streets and backyards. Integral Theory will become a tool that truly helps the course of human evolution when it elevates to a Second Tier model used by Second Tier practitioners. Non-local evolution is about the evolution of the correlated clarity of Consciousness. wherein we are truly Integral.complexity. This extensive flatland has prevented Integral Theory from evolving in the way it should .

. Yes. (pp507-540). S. A good Second Tier critique of Integral Theory’s First Tier view of Enlightenment comes from Barclay Powers in his Integral World essay “The Invisible Shadow of Integral Theory”[12]. The other two papers in this Trilogy are: Neale 2. not the least being First Tier concepts of Second Tier experience.scribd. www. 1996. The Second Tier AQAL Cube model is a call to Consciousness. Neale. Towards A Science Of Consciousness. www. British Society for Philosophy of Science Conference. scribd. scribd. Decoding Quantum Consciousness. Relativistic Physics in Complex Minkowsky REFERENCES 1. R. a call to wake up. Physical Interpretations of Relativity Theory. 2012.The First Tier AQAL Square model leads to an understanding of Local reality. However. R. and 2. The culmination of the Integral model is AQAL Enlightenment. Penrose. Neale 3. Neale. shadow elements do get in the way.12th. L. which one could call “The Invisible Flatland of Integral Theory”. and Hameroff. 4. MIT Press. of Life and of Mind. 2008. Rauscher. E and Amoroso. Sept. Imperial College London. particularly in the absence of First Person Octo-Dynamics.scribd. A Meta-Theory of Integral Relativity. where an individual has evolved all Quadrants to “Ultra-Violet”. the extended flatlands in Integral Theory make this a dubious probability.

2000. powers4.html About Lexi Neale 1966-1969. p7-48. Contact Lexi Neale personally at lexneale. Don.. 2013. B. He is also affiliated with the Integral Institute as an Integral Theorist. (p63. Rudolph. just arrived from India. Van Lommel. Smith. 2013.14th. J. 5.) 8. Barrett. 2006. Integral Spirituality. “The Invisible Shadow of Integral Theory”. K. Fig. Andrew. Integral Books. Zoology and Psychology. arXiv1111. 1996. Boston. 6. K.Sc. London University. Pusey. Prem Rawat.tprf.3328. Radin. . Nov.5.Powers. P. Vol 20.. Barclay. Prem Rawat teaches a timehonored integral practice that he calls Knowledge of the Self – as in Know the Knower. an award-winning charity providing aid for the relief of human suffering. Lexi Neale is affiliated with The Prem Rawat Foundation. Contact (wopg. Russ. M. Integral World website 10. An IMP Runs Amok. Boston. Personality Types.integralworld. 1971 in Glastonbury he met his thirteen-year-old Master. 7. 9. Integral and wordsofpeaceglobal. 2011.F. Hudson.integral@gmail. 11. Issue 1/2. www.Journal of Consciousness Studies 12. Riso. www. T.