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object:Blazing P2 - Map the Stages of Conventional Consciousness
class:Blazing the Trail from Infancy to Enlightenment
class:chapter


Blazing the Trail from
Infancy to Enlightenment
Part II: The Great Developmentalists
Map the Stages of Conventional Consciousness
Compiled by Barrett Chapman Brown

ABSTRACT: Part II of a three-part paper which is intended to support students
of developmental psychology and Integral Theory. This document brings
together excerpts of the original writings of 20th century pioneers in
constructive developmental psychology. Six developmental lines as described by
these leading researchers are covered: Cognition (Jean Piaget, Michael
Commons, Francis Richards, Herb Koplowitz, Sri Aurobindo); Self-Identity
(Jane Loevinger, Susanne-Cook Greuter); Orders of Consciousness (Robert
Kegan); Values (Clare Graves, Don Beck, Chris Cowan, Jenny Wade); Morals
(Lawrence Kohlberg); and Faith (James Fowler). A framework by Ken Wilber is
used to align and unify the developmental lines and their stages within a
broader spectrum of consciousness. Part I of the paper covers preconventional
consciousness (approximately birth to late childhood); part II addresses
conventional consciousness (adolescence through typical adulthood); and part
III explores postconventional consciousness (mature adulthood, up to the
highest stages of spiritual development identified to date).

Infancy to Enlightenment, Part II: Conventional Consciousness

2


T h e S p e c tru m o f Co n s c io u s n e s s wit h Six Major D evelopmental Lines
(Adapted from Wilber, 2000, 2006)
Supermind

ULTRAVIOLET

Overmind
Unitive

Unity

(Transpersonal, Ironist)

Intuitive Mind
Transcendent
(Coral)

Illumined Mind

TURQUOISE

TEAL

2 n d TIE R

INDIGO

GREEN

High Vision-Logic

(Cross-Paradigmatic)
(Higher or Global Mind)

Low Vision-Logic

RED

MAGENTA

5th Order

Autonomous

Pluralistic Mind

Individualistic
(Individualist)

Conscientious

(Achiever)

(Rational Mind)

AMBER

Construct-Aware

(Integrated, Magician)

(Strategist)

Formal
Operational

ORANGE

(Ego-Aware)

(Paradigmatic)

(Meta-Systemic)
(Planetary Mind)

1st TIER

L E V E L S O R S TA G E S O F C O N S C I O U S N E S S

VIOLET

3 rd TIER

CLEAR LIGHT

Intuitive

(B'O' / Turquoise)

4th Order

6. Universal
Ethical

Relativistic

5. Prior rights/
Social contract

(FS / Green)

Multiplistic

(ER / Orange)

Self-Aware

(Expert)

Concrete
Operational

Conformist

3rd Order

Preoperational

Self-Protective

2nd Order

(Diplomat)

(Rule/Role Mind)

(Conceptual)

Preoperational
(Symbolic)

(Opportunist)

Impulsive

1st Order

6. UniversalizingCommonwealth

Systemic

(A'N' / Yellow)

(4.5 Order)

7. Universal
Spiritual

Absolutistic

(DQ / Blue)

Egocentric

(Conjunctive)

4/5. Transition

4. IndividuativeReflective

4. Law & Order

3. SyntheticConventional

3. Approval of
Others
2. Nave Hedonism

(CP / Red)

1. Punishment &
Obedience

Animistic

0. Magic Wish

(BO / Purple)

5. ParadoxicalConsolidative

2. Mythic-Literal
1. IntuitiveProjective
(Magical)

INFRARED

Sensorimotor

Cognition
Major
Researchers

Piaget/Commons
Richards/Aurobindo

Symbiotic

Self-Identity
Loevinger
Cook-Greuter

0

Orders of
Consciousness
Kegan

Autistic

0. Undifferentiated

(AN / Beige)

Values

Morals

Faith

Graves/Beck
Cowan/Wade

Kohlberg

Fowler


Table of Contents
Part I: Preconventional Consciousness
Introduction ..................................................................................................................................................... 7
The Infrared Stage of Consciousness
Cognition - Jean Piaget
Sensorimotor.......................................................................................................................................... 14
Self-Identity - Jane Loevinger, Susanne Cook-Greuter
Pre-social Stage ...................................................................................................................................... 17
Symbiotic Stage ..................................................................................................................................... 17
Order of Consciousness - Robert Kegan
0 Order ..................................................................................................................................................... 18
Transition from 0 to 1 ......................................................................................................................... 18
Values - Clare Graves, Don Beck, Chris Cowan
The Autistic Existence The AN State (Beige) .............................................................................. 20
Morals - Lawrence Kohlberg
Faith James Fowler
Undifferentiated Faith......................................................................................................................... 23
The Magenta Stage of Consciousness
Cognition - Jean Piaget
Preoperational........................................................................................................................................ 25
Self-Identity - Jane Loevinger, Susanne Cook-Greuter
Impulsive Stage...................................................................................................................................... 27
Order of Consciousness - Robert Kegan
1st Order ................................................................................................................................................... 29
Transition from 1 to 2 ......................................................................................................................... 30
Values - Clare Graves, Don Beck, Chris Cowan
The Animistic Existence The BO State (Purple) ........................................................................ 32
Morals - Lawrence Kohlberg
Stage 0: Magic Wish ............................................................................................................................. 35
Faith James Fowler
Intuitive-Projective Faith .................................................................................................................... 35
The Red Stage of Consciousness
Cognition - Jean Piaget
Preoperational........................................................................................................................................ 38
Self-Identity - Jane Loevinger, Susanne Cook-Greuter
Self-Protective Stage (Opportunist) ................................................................................................. 38
Order of Consciousness - Robert Kegan
2nd Order .................................................................................................................................................. 40
Transition from 2 to 3 ......................................................................................................................... 41

Infancy to Enlightenment, Part II: Conventional Consciousness

4


Values - Clare Graves, Don Beck, Chris Cowan
The Egocentric Existence The CP State (Red) ............................................................................ 43
Morals - Lawrence Kohlberg
Stage 1: Punishment and Obedience ............................................................................................... 46
Stage 2: Nave Hedonism; Individual Instrumental Purpose and Exchange ........................ 46
Faith James Fowler
Mythic-Literal Faith ..................................................................................................................................... 48

Part II: Conventional Consciousness
The Amber Stage of Consciousness
Cognition - Jean Piaget
Concrete Operations ............................................................................................................................... 9
Self-Identity - Jane Loevinger, Susanne Cook-Greuter
Conformist Stage (Diplomat)............................................................................................................ 13
Order of Consciousness - Robert Kegan
3rd Order .................................................................................................................................................. 16
Transition from 3 to 4 ......................................................................................................................... 17
Values - Clare Graves, Don Beck, Chris Cowan
The Absolutistic Existence The DQ State (Blue) ....................................................................... 19
Morals - Lawrence Kohlberg
Stage 3: Approval of Others; Mutual Interpersonal Expectations,
Relationships, and Conformity ......................................................................................................... 23
Faith James Fowler
Synthetic-Conventional Faith ........................................................................................................... 25
The Orange Stage of Consciousness
Cognition - Jean Piaget, Michael Commons, Francis Richards
Formal Operations ............................................................................................................................... 28
Systematic Order ................................................................................................................................... 31
Self-Identity - Jane Loevinger, Susanne Cook-Greuter
Self-Aware Level (Expert) .................................................................................................................... 33
Conscientious Stage (Achiever) ......................................................................................................... 35
Order of Consciousness - Robert Kegan
4th Order .................................................................................................................................................. 39
Transition from 4 to 5 ......................................................................................................................... 40
Values - Clare Graves, Don Beck, Chris Cowan
The Multiplistic Existence The ER State (Orange) ................................................................... 42
Morals - Lawrence Kohlberg
Stage 4: Law & Order; Social System and Conscience Maintenance....................................... 46
Level 4/5: Transitional Level .............................................................................................................. 47
Faith James Fowler
Individuative-Reflective Faith............................................................................................................ 48

Infancy to Enlightenment, Part II: Conventional Consciousness

5


Part III: Postconventional Consciousness
The Green Stage of Consciousness
Cognition Michael Commons, Francis Richards
Metasystematic Order ............................................................................................................................. 9
Self-Identity - Jane Loevinger, Susanne Cook-Greuter
Individualistic Level (Individualist) ................................................................................................. 10
Order of Consciousness - Robert Kegan
4th Order .................................................................................................................................................. 13
Values - Clare Graves, Don Beck, Chris Cowan
The Relativistic Existence The FS State (Green) ........................................................................ 13
Morals - Lawrence Kohlberg
Stage 5: Prior Rights and Social Contract or Utility.................................................................... 19
Faith James Fowler
Conjunctive Faith ................................................................................................................................. 21
The Teal Stage of Consciousness
Cognition Michael Commons and Francis Richards
Paradigmatic Order .............................................................................................................................. 24
Self-Identity - Jane Loevinger, Susanne Cook-Greuter
Autonomous Stage (Strategist) ......................................................................................................... 25
Order of Consciousness - Robert Kegan
4th Order .................................................................................................................................................. 28
Values - Clare Graves, Don Beck, Chris Cowan
The Systemic Existence The AN State (Yellow) ....................................................................... 28
Morals - Lawrence Kohlberg
Stage 6: Universal Ethical Principles ................................................................................................ 33
Faith James Fowler
Universalizing Faith ............................................................................................................................. 34
The Turquoise Stage of Consciousness
Cognition Michael Commons, Francis Richards, Sri Aurobindo
Cross-Paradigmatic Order .................................................................................................................. 38
Higher Mind ........................................................................................................................................... 39
Self-Identity - Susanne Cook-Greuter
Construct Aware Stage (Magician) ................................................................................................... 41
Order of Consciousness - Robert Kegan
5th Order .................................................................................................................................................. 46
Values - Clare Graves, Don Beck, Chris Cowan
The Intuitive Existence The BO State (Turquoise) ................................................................. 48

Infancy to Enlightenment, Part II: Conventional Consciousness

6


The Indigo Stage of Consciousness
Cognition Sri Aurobindo
Illumined Mind ..................................................................................................................................... 53
Morals - Lawrence Kohlberg
Stage 7: Universal Spiritual ................................................................................................................ 55
The Violet Stage of Consciousness
Cognition Sri Aurobindo
Intuitive Mind ........................................................................................................................................ 60
Values Jenny Wade
Transcendent Consciousness (Coral) .............................................................................................. 62
The Ultraviolet Stage of Consciousness
Cognition Herb Koplowitz, Sri Aurobindo
Overmind ................................................................................................................................................ 68
Self-Identity - Susanne Cook-Greuter
Unitive Stage .......................................................................................................................................... 71
Values Jenny Wade
Unitive Consciousness ......................................................................................................................... 75
The Clear Light Stage of Consciousness
Cognition Sri Aurobindo
Supermind .............................................................................................................................................. 82

Infancy to Enlightenment, Part II: Conventional Consciousness

7


THE AMBER STAGE OF CONSCIOUSNESS

Infancy to Enlightenment, Part II: Conventional Consciousness

8


Cognition at the Amber Stage of Consciousness
Concrete Operations
In Melinda Smalls words

Concrete operations, the third stage, lasts until 11 or 12 [from age 7] and is characterized by
the development of a system of mental operations for operating on objects. Children can not
only think about objects but also can think about manipulating objects.1
In Jean Piagets words

(3) Concrete Operations (7 to 11 Years). The various types of thought activity which arise
during the preceding period finally attain a state of mobile equilibrium, that is to say, they
acquire the character of reversibility (of being able to return to their original state or starting
point). In this way, logical operations result from the coordination of the actions of
combining, dissociating, ordering, and the setting up of correspondences, which then acquire
the form of reversible systems.
We are still dealing only with operations carried out on the objects themselves. These
concrete operations belong to the logic of classes and relations, but do not take into account
the totality of possible transformations of classes and relations (i.e., their combinatorial
possibilities). A careful analysis of such operations is therefore necessary, so as to bring out
their limitations as well as their positive features.
One of the first important operational systems is that of classification or the inclusion of
classes under each other: for example, sparrows (A) < birds (B) < animals (C) < living beings
(D); or we may take any other similar system of class-inclusions. Such a system permits the
following operations:

A + A = B; B + B = C; etc. (where A x A = 0; B x B = 0, etc.)
B A = A; C B = B; etc.

Infancy to Enlightenment, Part II: Conventional Consciousness

9


We have seen why these operations are necessary for the construction of the relation of
inclusion.
A second equally important operational system is that of seriation, or the linking of
asymmetrical transitive relations into a system. For example, the child is given a certain
number of unequal rods A, B, C, Dto arrange in order of increasing length. If the rods are
markedly unequal, there is no logical problem and he can construct a series by relying on
observation alone. But if the variation in length is small, so that the rods have to be
compared two at a time before they can be arranged in such a series, the following is
observed. Before the age of 7, on the average, the child proceeds unsystematically by
comparing the pairs BD, AE, CG, etc., and then corrects the results. From 7 years onward, the
child uses a systematic method; he looks for the smallest of the elements, then the smallest of
those which are left over, etc., and in this way easily constructs the series. This method
presupposes the ability to coordinate two inverse relations: E > D, C, B, A and E < F, G, H, etc.
If we call a the relation expressing the difference between A and B; b the difference between B
and C; b the difference between C and D; c the difference between D and E; etc., we have the
following operations:

a + a = b; b + b = c; etc.
b a = a; c = b = b; etc.
Other systems appear during the same period having a multiplicative character. For example,
the child can classify the same objects taking account of two characteristics at a time, square
(A1) or nonsquare (A1) and red (A2) and nonred (A2). From this we can construct a table of
double entry or matrix; the following four cells result from the multiplication:

B1 x B2 = A1A2 + A1A2 + A1A2 + A1A2.
In a similar fashion, the child acquires the capacity for multiplying relations using tables of
different kinds, correspondences, etc.

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On the other hand, it is important to emphasize the fact that despite everything acquired in
the way of logical techniques during this period of concrete operations, it is, compared with
the period which follows, restricted in two essential respects.
The first of these restrictions stems from the insufficiently formal character of the operations
at this level. The formal operations are not yet completely dissociated from the concrete data
to which they apply. In other words, the operations develop separately field by field, and
result in progressive structuralization of these fields, without complete generality being
attained.
For example, when we show a child two balls of modeling clay of similar dimensions and
weight, and shape one of them to look like a sausage or pancake, three kinds of conservation
problems arise: (i) does the altered ball still contain the same quantity of substance as the
unaltered one; (ii) does it still have the same weight; (iii) does it still have the same volume,
measured by the amount of water it is seen to displace?
The conservation of substance, which in the first period was denied because of the change of
perceptual configuration (by the use of such arguments as, there is more clay than before,
because the thing is longer, and there is less because it is thinner, etc.), is from 7 to 8 years
onward felt as logical necessity and is supported by the following three arguments. (a) The
object has only been leng thened (or shortened), and it is easy to restore it to its former shape
(simple reversibility); (b) it has been leng thened; but what it has gained in length it has lost in
thickness (composition of relations by reversible composition); (c) nothing has been added or
taken away (operation of identity which brings us back to the initial state, the product of
direct and inverse operations). But these same children deny the conservation of weight for
reasons similar to those they used when under 7 to deny the conservation of substance; it is
longer, or thinner, etc. Toward 9 to 10 years they admit the conservation of weight, and use
by way of proof the same three arguments (a), (b), (c) formulated in exactly the same terms as
before! But we find, however, these same children denying at this age the conservation of
volume for the very same reasons they formerly used to deny the conservation of substance
and weight. Finally, when they are 11 to 12 they once again use the same three arguments to
assert the conservation of volume.

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The same results are obtained if we study the conservation of substance, weight, and volume
with other techniques, for example, by dissolving a piece of sugar or by soaking popcorn in
water. But curiously enough, with respect to all the operations, one finds exactly the same
lack of correspondence. For example, children from 7 to 8 onward are able to order serially
objects according to length or size, but it is not until about 9 or 10, on the average, that the
serial ordering of objects by weight becomes possible (cf. the seriation of weights in the BinetSimon tests). From 7 to 8 children become aware of the transitive character of equalities in
the case of lengths, etc., but only toward 9 to 10 in the case of weight and toward 11 to 12 for
volume.
In short, each field of experience (that of shape and size, weight, etc.) is in turn given a
structure by the group of concrete operations, and gives rise in its turn to the construction of
invariants (or concepts of conservation). But these operations and invariants cannot be
generalized in all fields at once; this leads to a progressive structuring of actual things, but
with a time lag of several years between the different fields or subject maters. Because of this,
concrete operations fail to constitute a formal logic; they are incompletely formalized since
form has not yet been completely divorced from subject matter.
Operational systems at this level are restricted in another waythey are fragmentary. We can,
with the aid of concrete operations, classify, order serially, form equalities or set up
correspondences between objects, etc., without these operations being combined into a single

structured whole. This fact also prevents concrete operations from constituting a purely
formal logic. From the psychological point of view, this means that operations have not yet
completely achieved an equilibrium; and this will only occur in the following stage.2

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Self-Identity at the Amber Stage of Consciousness
Conformist Stage (Diplomat)
In Jane Loevingers words
A momentous step is taken when the child starts to identify his own welfare with that of the
group, usually his family for the small child and the peer group for an older child. In order
for this step to take place or to be consolidated, there must be a strong element of trust. The
child who feels that he lives among enemies lacks that trust. He may not become Conformist,
taking instead the malignant version of the Self-Protective course, that is, opportunism,
exploitativeness, deception, and ridicule of others. Perhaps that is one route to a more or less
permanent identification with the aggressor (A. Freud, 1936).
The Conformist obeys the rules just because they are the group-accepted rules, not primarily
because he fears punishment. Disapproval is a potent sanction for him. His moral code
defines actions as right or wrong according to the compliance with rules rather than
according to consequences, which are crucial at higher stages. Conformists do not
distinguish obligatory rules from norms of conduct, as we see when they condemn unusual
dress or hair styles as immoral or as signs of immorality.
In addition to being conformist and to approving of conformity, the person at this stage
tends to perceive himself and others as conforming to socially approved norms. While he
observes group differences, he is insensitive to individual differences. The groups are defined
in terms of obvious external characteristics, beginning with sex, age, race, nationality, and the
like. Within groups so defined, he sees everyone as being pretty much alike, or at least he
thinks they ought to be. Psychometricians call this phenomenon social disability: people are
what they ought to be, which is whatever is socially approved. The Conformists views of
people and of situations involving people are conceptually simple, admitting few
contingencies or exceptions.
While the Conformist likes and trusts other people within his own group, he may define that
group narrowly and reject any or all outgroups. He is particularly prone to stereotyped

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conception of sex roles; usually those will be conventional ones, but the same kind of rigid
adherence to stereotyped norms can occur in unconventional groups. Conformity and
conventionality are not the same. Outwardly conventional people can occur at any ego level
except the lowest ones, just as outwardly unconventional people can be strict conformists in
terms of the norms of their own group.
The Conformist values niceness, helpfulness, and cooperation with others, as compared to
the more competitive orientation of the Self-Protective person. However, he sees behavior in
terms of its externals rather than in terms of feelings, in contrast to persons at higher levels.
Inner life he sees in banal terms such as happy, sad, glad, joy, sorrow, and love and

understanding. He is given to clichs, particularly moralistic ones. His concern for the
externals of life takes the form of interest in appearance, in social acceptance and reputation,
and in material things. Belonging makes him feel secure.3
In Susanne Cook-Greuters words

Self-definition: Concrete operations: several extended features; vital statistics, rudimentary
internal states, negative suppressed4

Main focus: Socially expected behavior, approval5
Qualities: Emergence of capacity to see and respond to what others want; self-identity
defined by relationship to group, whose values impart strong sense of shoulds and
oughts; values that differ from ones own are denigrated or avoided; conform to norms of
whatever group they want to belong to (including gangs and peer-groups); avoid inner and
outer conflict; think in simple terms and speak in generalities and platitudes; attend to social
welfare of own group; us vs. them mentality; feedback heard as personal disapproval.6
Describes persons with an early adolescent frame of mind. They identify themselves mostly as
members of familiar groups. The boundaries between self and others are confused. But
unlike people at the Self-protective stage, there is real concern for the well being of others.
One takes responsibility for others. Dependency needs are high. Fear of rejection leads
conformists to be overly nice and to repress negative feelings. There is unquestioned
acceptance of the Family and in-groups (such as peer groups, family values, club, church) and
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loyalty is important. The unfamiliar (out-groups) is rejected and easily maligned. External
social status and material goods are important as indices of ones value. Simple shoulds and
oughts are adhered to, but now include more socially desirable behavior. Experience is
concrete, practical, and reactions immediate without much reflection.7

How influences others: Enforces existing social norms, encourages, cajoles, requires
conformity with protocol to get others to follow.8

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Order of Consciousness at the Amber Stage
3rd Order9
In Robert Kegans words
In the development to stage 3 the individual emerges from an embeddedness in her needs, or
she has them rather than is them. She becomes something more as the interpersonal and
intrapsychic coordinator between needs-perspectives. Interpersonally, this development
allows for the construction of reciprocal relations of co-owned obligation and expectation
(interpersonalism). Intrapsychically, it allows for self-referential reflexiveness (moving back
and forth within oneself between different needs-perspectives), which creates the experience
of subjectivity and feelings experienced as ones feelings, rather than as social negotiations.
The self is now the psychologic of the organizing subject and organized objects of experience.
The self now participates in the shared reality of coordinated points of view. Its strength lies
in its capacity to create the shared reality; its limit lies in its inability to consult itself about
the shared reality. Emotional ambivalence of stage 3 is no longer experienced as conflict
between what one wants and what someone else wants. Ambivalence in this stage regularly
turns out to be conflicts between what one wants to do as a part of that shared reality.
Characteristic of all the emotion under the influence of this psychologic, it seems to us, is the
element of co-experience or co-ownership of feelings; there is always an other, imagined or
real, implicated in the emotion. This co-experience lives in the field or relation between self
and other. I used to worry, when I screwed up, that I was going to get it, an older adolescent
told us, referring to his former (stage 2) self of a few years back. Now I still screw up once in
a while, but I worry that other people are going to worry.
Often, at this stage, the repression of anger is a consequence of the fear of disrupting a
relationship and losing the context for the psychologic of self. There are many reasons why
people might find it difficult to express anger when they feel it, but it appears that persons in
this psychologic undergo experiences, such as being taken advantage of or victimized, that do
not make them angry because they cannot experience themselves as separate from the
interpersonal context. Instead, they are more likely to feel sad, wounded, or incomplete.
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Transition from 3 to 410
The transition from stage 3 to stage 4, a development not seen until the late adolescence or
adulthood, eventually leads to a form of psychological independence or internal authority
typically referred to as autonomy or identity formation. Before such a new psychologic comes
into balance, however, the developing person must, as always, suffer the relativization of the
old self, as it gradually is transformed from the very system of meaning to an element in a
new system. Examples of such transitional phenomena in the affective domain are the
experience of conflict between the old orientation toward defining oneself in the context of
others expectation, on the one hand, and an emerging orientation toward considering what
it is I want independent of others expectations, on the other (for example, feeling selfish for
taking oneself into account or fearing or distrusting others or oneself in the context of close
relationships, lest one lose the tentatively achieved differentiation). Consider a newly
divorced woman and mother of young children struggling with the dilemma of whether it is
all right for her to have sexual relationships with the men she dates: I sometimes say to
myself, all right, Im just going to decide for myself that Ill abstain from sex until I find a
man I feel very seriously about. But then I find I resent the children. Why should they prevent
me from enjoying myself? The structure of the womans emotional confusion reflects her
disequilibrium between two psychologics, a new one not yet completely evolved and an old
one, no longer completely defining the self, but capable of reasserting itself. She begins by
locating the conflict internally and assuming the stage 4 functions of psychological selfadministration (I decide for myself to abstain). But when she experiences abstinence as
difficult, the sense of self-responsibility caves in; and the half of herself that wants to abstain
is delegated to the other (the children), the emotion living again in stage 3 field of
interpersonalism (Why should they keep me from enjoying myself?).

Subject: Abstractions (Ideality: Inference, generalization, hypothesis, proposition, ideals,
values); Mutuality/interpersonalism (Role consciousness; mutual reciprocity); Inner states
(Subjectivity, self-consciousness)

Object: Concrete; Point of view; Enduring dispositions, needs, preferences
Underlying Structure: Cross-categorical, trans-categorical
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The third of these principles, cross-categorical knowing, is the one we unwittingly expect of
adolescents. The capacity to subordinate durable categories to the interaction between them
makes their thinking abstract, their feelings a matter of inner states and self-reflexive
emotion (self-confident, guilty, depressed), and their social-relating capable of loyalty
and devotion to a community of people or ideas larger than the self.11
Teenage years and beyond

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Values at the Amber Stage of Consciousness
The Absolutistic Existence The DQ State (Blue)12
In Clare Graves words
The person at this level believes that the prime value is obeisance instead of the expressivism
of the third system. At this stage of ordered existence he focuses on adjusting to the world,
this time not as he experiences it to be, but as he has come to perceive it to be. This sponsors
a benevolently autocratic, moralistic-prescriptive form for managing all life, a way which
must be religiously adhered to.
This system appearedabout 4000-6000 years ago when successful CP living, taming the
mighty river, and accomplishments in building and organizing improved the lot of some
the haves, but left the many with a miserable existence. It created the problem that the
haves confront when they are brought face-to-face with death and must give up the
successful self-centered existence. What is this living all about? Why was I born? Why cant I
go on living? asks the successful. The have-nots, also facing the awareness of death, must
explain why life has been such a miserable existence. Why was I born to live this miserable
existence? asks the have not.
Each must now face these inexplicable problems and find an answer, a reason for being which
coalesces the two. He explains his have and have-not world, his life and death condition, as
part of an ordered plan. It is meant that some shall have, that others shall have less, and that
many shall not have. And there is meaning in why man shall live, why roles are determined,
and why men shall die. The answer is: it is God or natures designing. It is what the higher
power prescribes it to be and no questioning of authority is permitted. It has all been planned
this way. It is whatever the higher power says that it is and we must obey. The reason is to
test, in many ways, if one is worthy of everlasting physiological self and the external world.
The capacity to philosophize beginning in the Q system of the brain is activated and the
DQ, absolutistic existential state is born. This state gives rise to the fourth level theme of
existence for this worldview: Sacrifice the desires of the self now in order to get a lasting

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reward later. And, it gives rise to its associated value system the absolutistic sacrificial
existential system.
Awareness ofdeath problems activates the Q neurological system, a system specifically
equipped to experience guilt; to learn through avoidant learning punishment; to defer
gratification; to control impulses; and to rationalize. The absolutistic state is a quest for a
permanent peace. As DQ man sees it, that state is the tensionless state. Thus, his values
repeat that which he valued at the animistic existential state, the absence of tension, but in a
new form, a saintly existence.
Those centralized in the fourth system feel guilt for possessing forbidden thoughts or
desires and believe the feeling of guilt and the act of atonement are the proper responses for
wrong done to others. Those in the DQ state are the ones who struggle to free themselves
from the feeling of guilt at selfishness through the acceptance of hierarchy. They believe in
living in a world in which one person acts and the other person judges. The higher authority
evaluates the struggling acts of the lower without taking the offending persons feelings into
account.
The absolutistic existential state emerges in man when he perceives that basic physiological
needs are being met and will continue to be satisfied, but when he is still endangered by
predatory man, predatory animals, and a predatory world. There is a flood of free energy in
his system released from considered and continuous attention to maintaining physiological
life. He is a human who becomes frightened by an influx of inner and outer stimulation he
can neither comprehend nor control. He is in a state of frightened existence. Since he now
perceives himself caught in a world of unpredictability and chaos, he strives with all at his
comm and to achieve safety and security in this world.
To attain safety and security, he seeks to create an orderly, predictable, stable, unchanging
world one in which the unexpected does not happen. As he sees it only complete denial of
this inner world and complete control of it and the outer world can keep him safe from the
many stimuli of which he has become aware. At the DQ level, he develops a way of life based
on Thou shalt suffer the pangs of ones existence in this life to prove thyself worthy in later
life. This saintly form of existence comes from experiencing that living in this world is not

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made for ultimate pleasure a perception based on the previous endless struggle with
unbridled lusts and a threatening universe. Not only did the people begin to believe that in
order for existence to continue there must be control of ones impulse life, they also
developed the belief that this control must be absolute, that they must learn the rules for the
control of the impulse life of the individual.
Peace in this world relates to safety and security, and the way to achieve this is to divine the
immutable laws of living and submit to and obey them and, once having found them, let no
change take place. Here he perceives that certain rules are prescribed for each class of men
and that these rules describe the proper way each class is to behave. The rules are the price
man must pay for his more lasting life, for the peace which he seeks the price of no ultimate
pleasure while living. What one must do is obey. What one must obey is the power that
knows what it is all about. This is the way it always has been; this is the way it is today; and
such is the way it shall always be is the lesson of life to be learned. People at the fourth level
live by the principle, sacrifice now in order to get later. []
At this level man accepts his position and his role in life. Inequality is a fact of life. He believes
that the task of living is to strive for perfection in his assigned role absolute perfection,
regardless of how high or low his assigned station. He believes that salvation will come
ultimately to the man who, regardless of his original position, lives best by the rules
prescribed for him. What one wants, what he desires, is not important. What is important is
that he disciplines himself to the prescription of his world.
Thinking at this level is absolutistic: one right way and only one right way to think about
anything. All others are wrong. In the absolutistic existential state, thinking is in a categorical
fashion: black or white, good or evil, all or none, for me or against me. DQ assumes a rightwrong position in respect to everything, even an either-or conception of knowledge, and sees
weakness in any person who takes a position and then changes.
At this level, man does not propitiate the spirits for removal of threat to his immediate
existence; rather, he is on a quest for ever-lasting peace Nirvana or Heaven. To man at this
level, the means to the end must fit the end. Thus, they require the giving up of bodily and
selfish desire in the here and now. The saintly, the monkish, the Christian form of existence

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must coalesce with whatever is the particular groups heavenly end. Typical means values are
denial, deference, piety, modesty, self-sacrifice, and harsh self-discipline and no selfindulgence. I his new existential state, mans theme for existence is one shall sacrifice earthly
desires now in order to come to everlasting peace later. This theme gives rise to the sacrificial
value system. Man focuses his earthly existence on the means to salvation sacrifice of desire
in the here and now.
In Don Beck and Chris Cowans words

Bottom line: Stability and purposeful life13
Basic theme: Life has meaning, direction, and purpose with predetermined outcomes14
Whats important: Sacrificing self for a transcendent Cause, (secular or religious) Truth,
Mission, future reward; laws, regulations, and rules; discipline, character, duty, honor, justice,
and moral fiber; righteous living; controlling impulsivity through guilt; following
absolutistic principles of right and wrong, black and white; being faithful, maintaining order
and harmony; one right way to think/do; convention, conformity15

Where seen: Puritan America, Confucian China, Dickensian England, Singapore discipline;
totalitarianism; codes of chivalry and honor; charitable good deeds; religious
fundamentalism (e.g., Christian and Islamic); moral majority; patriotism16

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Morals at the Amber Stage of Consciousness
Stage 3. The Stage of Mutual Interpersonal Expectations, Relationships,
and Conformity (Approval of Others)
In Lawrence Kohlbergs words

Content: The right is playing a good (nice) role, being concerned about the other people and
their feelings, keeping loyalty and trust with partners, and being motivated to follow rules
and expectations.
1. What is right is living up to what is expected by people close to one or what people
generally expect of people in ones role as son, sister, friend, and so on. Being good is
important and means having good motives, showing concern about others. It also
means keeping mutual relationships, maintaining trust, loyalty, respect, and
gratitude.
2. Reasons for doing right are needing to be good in ones own eyes and those of others,
caring for others, and because if one puts oneself in the other persons place one
would want good behavior from the self (Golden Rule). 17

Social Perspective: This stage takes the perspective of the individual in relationship to other
individuals. A person at this stage is aware of shared feelings, agreements, and expectations,
which take primacy over individual interests. The person relates points of view through the
concrete Golden Rule, putting oneself in the other persons shoes. He or she does not
consider generalized system perspective. 18

Having a right implies an expectation of control and freedom that a good or natural person
would claim. A right is based on either a rule or on a legitimate expectation toward others; for
example, you have the right to have your property respected, because you worked hard to
acquire the property. Rights are earned. (Having a right is differentiated from the freedom to
control and choose.) 19

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Obligation (should or duty) equals a role obligation, what it is incumbent on a member
of a social position to do for his role partners as defined by rules, by the expectation of the
role partner, or by what a good role occupant (a good husband, a good doctor) would do.
(Obligation is differentiated from being a means to a desired end.) 20

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Faith at the Amber Stage of Consciousness
Synthetic-Conventional Faith21
In James Fowlers words
In Stage 3 Synthetic-Conventional faith, a persons experience of the world now extends
beyond the family. A number of spheres demand attention: family, school or work, peers,
street society and media, and perhaps religion. Faith must provide a coherent orientation in
the midst of that more complex and diverse range of involvements. Faith must synthesize
values and information; it must provide a basis for identity and outlook.
Stage 3 typically has its rise and ascendancy in adolescence, but for many adults it becomes a
permanent place of equilibrium. It structures the ultimate environment in interpersonal
terms. Its images of unifying value and power derive from the extension of qualities
experienced in personal relationships. It is a conformist stage in the sense that it is acutely
tuned to the expectations and judgments of significant others and as yet does not have a sure
enough grasp on its own identity and autonomous judgment to construct and maintain an
independent perspective. While beliefs and values are deeply felt, they typically are tacitly
held the person dwells in them and in the meaning world they mediate. But there has not
been occasion to step outside them to reflect on or examine them explicitly or systematically.
At Stage 3 a person has an ideology, a more or less consistent clustering of values and
beliefs, but he or she has not objectified it for examination and in a sense is unaware of
having it. Differences of outlook with others are experienced as differences in kind of
person. Authority is located in the incumbents of traditional authority roles (if perceived as
personally worthy) or in the consensus of a valued, face-to-face group.
The emergent capacity of this stage is the forming of a personal myth the myth of ones own
becoming in identity and faith, incorporating ones past and anticipated future in an image
of the ultimate environment unified by characteristics of personality.
The dangers or deficiencies in this stage are twofold. The expectations and evaluations of
others can be so compellingly internalized (and sacralized) that later autonomy of judgment

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and action can be jeopardized; or interpersonal betrayals can give rise either to nihilistic
despair about a personal principle of ultimate being or to a compensatory intimacy with God
unrelated to mundane relations.
Factors contri buting to the breakdown of Stage 3 and to readiness for transition may
include: serious clashes or contradictions between valued authority sources; marked changes,
by officially sanctioned leaders, or policies or practices previously deemed sacred and
unbreachable (for example, in the Catholic church changing the mass from Latin to the
vernacular, or no longer requiring abstinence from meat on Friday); the encounter with
experiences or perspectives that lead to critical reflection on how ones beliefs and values have
formed and changed, and on how relative they are to ones particular group or background.
Frequently the experience of leaving homeemotionally or physically, or bothprecipitates
the kind of examination of self, background, and life-guiding values that gives rise to stage
transition at this point.

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THE ORANGE STAGE OF CONSCIOUSNESS

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Cognition at the Orange Stage of Consciousness
[Note that this stage of consciousness has two stages of cognitive development: formal
operations and systematic. Piagets research ended at formal operations, after which other
researchers added subsequent stages. The systematic stage is not listed in the spectrum of
consciousness diagram.]

Formal Operations
In Melinda Smalls words
During [this] stage, formal operations, adolescents have acquired the cognitive structures
that make it possible to think about thoughts themselves. They are no longer reflecting
about concrete objects, but can now mentally manipulate nontangible propositions that may
or may not represent the state of the concrete environment.22
In Jean Piagets words

(4) Propositional or Formal Operations (from 11-12 to 14-15 Years). The final period of
operational development begins at about 11 to 12, reaches equilibrium at about 14 to 15 and
so leads on to adult logic.
The new feature marking the appearance of this fourth stage is the ability to reason by
hypothesis. In verbal thinking such hypothetico-deductive reasoning is characterized, inter

alia, by the possibility of accepting any sort of data as purely hypothetical, and reasoning
correctly from them. For example, when the child has read out to him the following
sentences from Ballards nonsense-sentence test: I am very glad I do not eat onions, for if I
liked them I would always be eating them and I hate eating unpleasant things, the subject at
the concrete level criticizes the data, onions are not unpleasant, it is wrong not to like
them, etc. Subjects at the present level accept the data without discussion, and merely bring
out the contradiction between if I liked them and onions are unpleasant.
But it is not only on the verbal plane that the subject reasons by hypothesis. This new
capacity has a profound effect on his behavior in laboratory experiments. Subjects at the

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propositional level, when shown apparatus of the sort used by my colleague Mlle Inhelder in
her investigations into physical inference, behave quite differently from those at the concrete
level. For example, when they are given a pendulum and allowed to vary the length and
amplitude of its oscillations, its weights and initial impulse, subjects of 8 to 12 years simply
vary the factors in a haphazard way and classify, order serially and set up correspondences
between the results obtained. Subjects of 12 to 15 years, on the other hand, endeavor after a
few trials to formulate all the possible hypotheses concerning the operative factors, and then
arrange their experiments as a function of these factors.
The consequences of this new attitude are as follows. In the first place thought no longer
proceeds from the actual to the theoretical, but starts from theory so as to establish or verify
actual relationships between things. Instead of just coordinating facts about the actual world,
hypothetico-deductive reasoning draws out the implications of possible statements and thus
gives rise to a unique synthesis of the possible and necessary.
From this it follows that the subjects logic is now concerned with propositions as well as
objects. A group of propositional operationsis thus constructed. It must be emphasized
that it is not simply a case of new linguistic forms expressing, at the level of concrete
operations, already known relationships between objects. These new operations, particularly
those which concern the mechanism of proof, have changed the whole experimental attitude.
Mlle Inhelder has, for example, been able to show that the method of difference which varies
a single factor at a time, the rest being kept constant, only appears between 12 and 15 years. It
is easy to demonstrate that this method implies propositional operations, since it
presupposes a combinatorial system, which arises from something other than the simple
setting up of concrete correspondences.
The logic of propositions is especially helpful in that it allows us to discover certain new
kinds of invariants, which fall outside the range of empirical verification. For example, in
studying the movement of balls of different weights and mass on a horizontal plane, some
adolescents are able to state the problem in terms of factors of resistance or rest.
The construction of propositional operations is not the only feature of this fourth period.
The most interesting psychological problem raised at this level is connected with the

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appearance of a new group of operations or operational schemata, apparently unrelated to
the logic of propositions, and whose real nature is not at first apparent.
The first of these operational schemata deals with combinatorial operations in general
(combinations, permutations, aggregations). Reference has been made in the introduction to
the ability of subjects of 12 years and over to construct all the possible combinations in an
experiment based on the random drawing of counters from a bag. Many other examples
could be quoted; in particular, the way subjects of 12 to 14 years come to combine in all
possible ways n by n five colorless and a colored product, whilst the fourth removes the color
and fifth is neutral. While subjects of a lower level mix these liquids at random, the older
subjects try them out systematically and keep a strict control over the experiment.
The second operational schema is that of proportions. We have been led to conclude from a
large number of different kinds of experiments (dealing with motion, geometrical relations,
probabilities as a function of the law of large numbers, proportions between the weights and
distances on the two arms of a balance, etc.) that subjects from 8 to 10 are unable to discover
the proportionalities involved. From 11 to 12 onward, on the average, the subject constructs
a qualitative schema of proportions which very quickly leads him on to metrical proportions,
often without learning about these in school. But why should the understanding of
proportions be found at this level and not earlier?
Another operational schema whose construction can be profitably analyzed is that of
mechanical equilibrium, involving equality between action and reaction. In a system wherein
a piston exerts pressure on a liquid contained in two communicating vessels, the subject can
only understand the alteration in the level of the liquid by distinguishing four processes,
which can most readily be described in terms of operations. (a) The direct operationi.e., the
increase in pressure in the system resulting from the addition of weights to the piston; (b) the
inverse operationi.e., a decrease in pressure resulting from the removal of weights; (c) the
reciprocal operationi.e., the increased resistance of the liquid caused, for example, by an
increase in density; (d) the inverse of the reciprocali.e., a decrease in the resistance in the
liquid. Whereas subjects aged 14 to 15 can easily distinguish these four operations and can

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correctly coordinate them, young children do not understand that the pressure of the liquid,
as shown by its level in the vessel, acts in opposition to the pressure of the piston.
We need only mention the other operational schemata relating to probabilities, correlations,
multiplicative compensations, etc. The foregoing examples indicate how they may be
translated into logical operations.
This fourth period therefore includes two important acquisitions. Firstly, the logic of
propositions, which is both a formal structure holding independently of content and a
general structure coordinating the various logical operations into a single system. Secondly, a
series of operational schemata which have no apparent connection with each other or with
the logic of propositions.23

Systematic Order
In Michael Commons and Francis Richards words
This stage [of cognitive development] was introduced by Herb Koplowitz (1982). At the
systematic order, ideal task completers discriminate the frameworks for relationships
between variables within an integrated system of tendencies and relationships. The objects of
the systematic actions are formal-operational relationships between variables. The actions
include determining possible multivariate causes--outcomes that may be determined by
many causes; the building of matrix representations of information in the form of tables or
matrices; the multidimensional ordering of possibilities, including the acts of preference and
prioritization. The actions generate systems. Views of systems generated have a single "true"
unifying structure. Other systems of explanation or even other sets of data collected by
adherents of other explanatory systems tend to be rejected. Most standard science operates at
this order. At this order, science is seen as an interlocking set of relationships, with the truth
of each relationship in interaction with embedded, testable relationships. Researchers carry
out variations of previous experiments. Behavior of events is seen as governed by multivariate

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causality. Our estimates are that only 20% of the US population can now function at the
systematic order without support.24

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Self-Identity at the Orange Stage of Consciousness
[Note: There are two stages of self-identity in this general stage of consciousness.]

Self-Aware Level: Transition from Conformist to Conscientious (Expert)
In Jane Loevingers words
The transition from the Conformist to the Conscientious Stage is the easiest transition to
study, since it is probably the modal level for adults in our society.1 Leaving open the
question of whether this is a stage in itself or a transition between stages or whether there is
no real difference between those two possibilities, we shall refer to it as a level rather than as a

stage. Many characteristics of the Conformist Stage hold also for the transitional level; it can
be called the Conscientious-Conformist Level. It is transitional only in a theoretical sense, for
it appears to be a stable position in mature life.
Two salient differences from the Conformist Stage are an increase in self-awareness and the
appreciation of multiple possibilities in situations. A factor in moving out of the Conformist
Stage is awareness of oneself as not always living up to the idealized portrait set by social
norms. The growing awareness of inner life is, however, still couched in banalities, often in
terms of vague feelings. Typically the feelings have some reference to the relation of the
individual to other person or to the group, such as lonely, embarrassed, homesick, self-

confident, and most often, self-conscious. Consciousness of self is a pre-requisite to the
replacement of group standards by self-evaluated ones, characteristic of the next stage.
Where the Conformist lives in a conceptually simple world with the same thing right always
and for everyone, the person in the Self-Aware Level sees alternatives. Exceptions and
contingencies are allowed for, though still in terms of stereotypic and demographic
categories like age, sex, marital status, and race, rather than in terms of individual differences
in traits and needs. Perception of alternatives and exceptions paves the way for the true
conceptual complexity of the next stage. For example, at this level a person might say that
people should not have children unless they are married, or unless they are old enough. At
1

Estimate is from pre-1976 data

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the next stage, they are more likely to say unless they really want children, or unless the
parents really love each other.
While the Conformist hardly perceives individual differences in traits, and the person at the
Conscientious Stage may comm and a fairly elaborate catalogue of traits, in the transitional
level one typically finds a kind of pseudotrait conception. Pesudotraits partake of the nature
of moods, norms, or virtues, such as those mentioned in the Boy Scout oath. Norms are the
most interesting, since they reveal the transitional nature of these conceptions, midway
between the group stereotypes of the Conformist and the appreciation for individual
differences at higher levels.
A trait adjective common at this level, at least among women, is feminine. Different people
cherish different connotations to the term: passive, seductive, manipulative, intraceptive,
narcissistic, esthetic, and many others. Those alternatives are closer to being true trait terms,
and they are concepts more characteristic of the next higher, or Conscientious, stage.25
In Susanne Cook-Greuters words

Self-definition: Abstract operations; clusters of external attri butes, simple traits, beginning
introspection; beginning sense of separate self-identity and unique personhood26

Main focus: Expertise, procedure and efficiency27
Qualities: Many characteristics of the conformist stage remain at this level; however, the
reference group is now the experts in ones area of interest. People at this stage are able to
step back and look at themselves as objects for the first time and begin to self-reflect. This
third person perspective enables the person to deal with abstract concepts and develop
multiple solutions to problems.28
Generally, however, the focus is directed outside the self, on others. Conventional morality
and self-righteousness strong. [Self-conscious] people often assert and express their newly
discovered parenthood, albeit in traditional terms and try to differentiate themselves from
the previous familiar context. Being able to stand outside oneself permits beginning self-

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reflection. [Self-conscious] persons begin to recognize that others have different selves and
thoughts, and that they can look at you as an object as well.29

How influences others: Gives personal attention to detail and seeks perfection, argues own
position and dismisses others concerns30

Conscientious Stage (Achiever)
In Jane Loevingers words
Precisely where one first finds signs of conscience depends on what is called conscience. A
child at the Impulsive Stage does more labeling of people as good and bad than do those at
higher stages, but the connotations are not clearly moral. The notion of blame is evident at
the Self-Protective Stage, but rarely does the person blame himself. Occasionally one will find
total self-rejection at the lowest levels, but without a corresponding sense of responsibility for
actions or their consequences. (Self-rejection may occur in depressed persons of any level;
what is characteristic for low ego levels appears to be similar reactions without the overall
depression.) A Conformist feels guilty if he breaks the rules; moreover, he classes actions, not
just people, as right and wrong. Although self-criticism is not characteristic for the
Conformist, one could say he has a conscience because he has guilt feelings. At the
Conscientious Stage, the major elements of an adult conscience are present. They include
long-term, self-evaluated goals and ideals, differentiated self-criticism, and a sense of
responsibility. Only a few persons as young as thirteen or fourteen years reach this stage.
The internalization of rules is completed at the Conscientious Stage. Where the SelfProtective person obeys rules in order to avoid getting into trouble and the Conformist obeys
rules because the group sanctions them, the Conscientious person evaluates and chooses the
rules for himself. He may even feel compelled to break the law on account of his own code, a
fact recognized in the status of the conscientious objector. Thus rules are no longer
absolutes, the same for everyone all the time; rather exceptions and contingencies are
recognized. A person at this stage is less likely than the Conformist to feel guilty for having

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broken a rule, but more likely to feel guilty if what he does hurts another person, even
though it may conform to the rules.
At this stage a person is his brothers keeper; he feels responsible for other people, at times to
the extent of feeling obliged to shape anothers life or to prevent him from making errors.
Along with the concepts of responsibility and obligations go the correlative concepts of
privileges, rights, and fairness. All of them imply a sense of choice rather than being a pawn
of fate. The Conscientious person sees himself as the origin of his own destiny.
He aspires to achievement, ad astra per aspera, in contrast to the feeling at lower stages that
work is intrinsically onerous, but he may object to some work as being routine, boring, or
trivial. Achievement for him is measured primarily by his own standards, rather than mainly
by recognition or by competitive advantage, as at lower levels.
An aspect of the characteristic conceptual complexity is that distinctions are made between,
say, moral standards and social manners or between moral and esthetic standards. Things are
not just classed as right and wrong. A Conscientious person thinks in terms of polarities,
but more complex and differentiated ones: trivial versus important, love versus lust,
dependent versus independent, inner life versus outward appearances.
A rich and differentiated inner life characterizes the Conscientious person. He experiences in
himself and observes in others a variety of cognitively shaded emotions. Behavior is seen not
just in terms of actions but in terms of patterns, hence of traits and motives. His descriptions
of himself and others are more vivid and realistic than those of persons at lower levels. With
the deepened understanding of other peoples viewpoints, mutuality in interpersonal
relations becomes possible. The ability to see matters from other peoples view is a connecting
link between his deeper interpersonal relations and his more mature conscience.
Contri buting to a more mature conscience are the longer time perspective and the tendency
to look at things in a broader social context; these characteristics are even more salient at
higher stages.31

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In Susanne Cook-Greuters words

Self-definition: Formal operations: self as system of roles and clusters of traits; prototype
personality; individual self-agency; aware of recent past and future, and causality32

Main focus: Delivery of results, effectiveness, goals; success within the system33
Qualities: Primary elements of adult conscience are present, including long-term goals,
ability for self-criticism, and a deeper sense of responsibility. Future-oriented and proactive;
initiator rather than pawn of system; blind to subjectivity behind objectivity; feel guilt when
not meeting own standards or goals; behavioral feedback accepted34
Adds the concept of linear time (sequentiality) as a conscious object to the third-person
perspective and expands the meaningful social context to others within the same society with
similar ideologies and aspirations. At [the Conscientious stage] one starts to explore the
nature of oneself in terms of traits through more ongoing introspection. Aware of self as
having definite traits that distinguish one uniquely from others. One learns to understand
oneself backwards (responsibility guilt) and forwards in time (plans, dreams) within the
roles (prototypes) and functions provided by ones culture. [Conscientious stage] individuals
are interested in reasons, causes, goals, costs, consequences, and the effective use of time.
Aware of others as individuals with unique personalities negotiated mutuality. At [the
Conscientious stage], one may deeply believe in social progress and human perfectibility. This
often translates into genuine effort at making a difference in the world through action, and
mobilizing others around ones causes and beliefs. Clear sense of identity and being in charge
of oneself. Life seen as a task to be mastered.35
Formal operations and abstract rationality are at their peak. There may be a conviction that
the proper analytical, scientific methods will eventually lead to the discovery of how things
really are, that is, to the discovery of the laws of everything and therefore the solutions to all
problems. The [Conscientious] person represents the Adult as defined by Western
industrialized society and as supported by modern institutions from education to
jurisprudence. Because of the expanded view, the Conscientious person plans, prioritizes, and
optimizes procedures to achieve goals. One needs society to function smoothly, in order to

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achieve ones desires. Great need to improve, to make things work more efficiently and more
effectively. Quintessential conventional scientific/rational frame of mind. The self is separate
from what is observed, thus, objectivity is both desirable and believed to be achievable. The
rational mind makes human beings uniquely different from and superior to the inner world
psycho-logic, and outer world. Emphasis on reason, analysis, logic, prognosis as well as
measurement, prediction, probabilistic considerations and proofs.36

How influences others: Provides logical argument, data, experience; makes task/goal-oriented
contractual agreements37

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Order of Consciousness at the Orange Stage
4th Order38
In Robert Kegans words
In separating itself from embeddedness in the interpersonal, the person authors a self that
maintains a coherence across a shared psychological space and so achieves an identity. This
authority, sense of self, self-dependence, or self-ownership is the hallmark of a new
psychologic. In moving from I am my relationships to I have relationships, there is a new
subject organizing the new contents of experiences.
In stage 3, in appropriating a wider other, the person is able to bring onto himself the other
half of a conversation he had always to be listening for in the external world during stage 2;
in stage 4, the psychologic internalizes conflicts between shared spaces that were formally
externalized. The person is thus able to observe simultaneously his own emotional life and its
causes. Ambivalence is now viewed as competing, yet compatible, aspects of the selfs
experience. But what is more central, perhaps, to the interior change is the way a person
regulates feelings. Having moved the shared context over from subject to object of experience,
the person finds that feelings which arise out of the former interpersonalism no longer
organize experience but are, in fact, the objects or contents which are organized. The feelings
that depend on mutuality for their origin and their renewal remain important, but they are
relativized by the context which is ultimate: the psychic institution and the time-bound
constructions of role, norm, and self-concept that maintain the psychic institution. The
cognitive expression of this psychologic is Piagets full formal operations. Emotional life is
more internally controlled. The immediacy of interpersonal feeling is replaced by the mediacy
of regulating the interpersonal. It is this regulation rather than mutuality itself that is now
the organizing principle of experience. Whereas during stage 3 the selfs defensive operations
are mobilized against the threats to the shared interpersonal context, in stage 4 the selfs
defenses are provoked by threats to the experience of autonomy. The question is not, as it was
earlier, Do you still like me? but, Does my government still stand? A variety of feelings,

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especially erotic or affiliative feelings and doubts about performance and discharge of duty,
come to be viewed as potential dissidents that must be subjected to the psychic civil polity.
The strength of stage 4 is its psychological self-employment, its capacity to own oneself,
rather than having all the pieces of oneself owned by various shared contexts; the sympathies
that arise from ones shared space are no longer determinative of the self, but are taken as
preliminary and mediated by the new self-system. But in this very strength lies a limit. Stage 4
is inevitably ideological, as Erikson (1968) recognized must be the case for identity
formationa truth for a faction, a class, a group. And stage 4 probably requires the
recognition of a group (or persons as representatives of groups) either the tacit ideological
support of American institutional life, which is most supportive of the institutional
evolution of white middle-class males, or more explicit ideologies in support of the
disenfranchised social classes, gender, or races.
By way of summary of the implications for emotional life in this psychologic, one might
consider stage 4 a kind of second latency. Its orientation toward a psychological
independence and self-sufficiency mirrors that of the stage 2 child. The difference is that the
child is involved in the personal control of internal and external action, movement, and
behavior; the adult is involved in the personal control of psychological self-definition and
value-directed conduct in the world. A woman we interviewed describes the essence of this
self-definition: I know that I have very defined boundaries, and I protect them very carefully.
I wont give up the slightest control. In any relationship I decide who gets in, how far, and
when. What am I afraid of? I used to think I was afraid people would find out who I really was
and not like me. But I dont think thats it anymore. What I feel now isThats me. Thats
mine. Thats what makes me. And Im powerful. Its my negative side, maybe, but its also my
positive stuff and theres a lot of that. What it is, is me, its myself and if I let people in
maybe theyll take it, maybe theyll use it, and Ill be gone.

Transition from 4 to 539
The move to stage 5 shakes the foundations of the self as a psychological institution.
Although this development will eventually lead to a psychologic that can move between
institutions (within the self intrapsychically, between self and other interpersonally), the
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process of transition and disequilibrium involves, first, the threat to psychological control,
and eventually its defeat. The experiences of feeling weak, ineffective, and out of control or
enslaved in an intimate relationship may arouse anxiety and depression, which are difficult to
defend against. As the transformation continues, there is a shift: What before was
experienced as the competent exercise of ones psychological independence can come to be
felt as a kind of troubling remoteness or isolation, interpersonally and internally.

Subject: Abstract systems (Ideology: formulation, authorization, relations between
abstractions); Institution (Relationship-regulating forms; multiple-role consciousness); Selfauthorship (Self-regulation, self-formation, identity, autonomy, individuation)

Object: Abstractions; Mutuality/Interpersonalism; Inner states, subjectivity, selfconsciousness

Underlying Structure: System/complex
Now, the transformation that is most common to the period from twenty-five to fifty is a
move out of this orientation of being shaped by ones surround to become what we call self-

authoring. This is fourth order consciousness. While this particular transformation doesnt
happen for everyone, it does take place with considerable density. In our highly pluralistic
postmodern world, we do not have a homogeneous definition of who we should be and how
we should live. Were living in the midst of a rapidly expanding pluralism of tribes, which
means that there are competing demands for our loyalty, faithfulness, time, money,
attention, and so on. Thus, the stance of being shaped by our surround is actually
insufficient to handle modern life. Rather, we are called on to have an internal authority by
which we ourselves are able to name what is valuable, or respond to the claims and
expectations on us, sort through them, and make decisions about which ones we will and will
not follow. So we are not just made up by or written on by a culture, but we ourselves become
the writer of a reality that we then are faithful to. Within a Western context, this move is
often characterized in terms of personal empowerment. This transformation, to the fourth
order, is enormously powerful and has a captivating perfume. It is, in fact, a highly prevalent
and dramatic transformation between the ages of twenty-five and fifty. But its not the

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transformation that people who think about higher stages of consciousness are interested
in.40

Values at the Orange Stage of Consciousness
The Multiplistic Existence The ER State (Orange)41
In Clare Graves words
In the absolutistic existential state man questions why he was born to live only to find
satisfaction later or in his afterlife. Why cant man have some enjoyment now? is a question
he asks. He asks this question when a successful, fourth-level, ordered form of existence
improves his state of being. When this question arises in the mind of man, the sacrificial ethic
is doomed to decay, and it is readied for discard. But mans values are not gone, as our theory
says, because man plods on to another level, now slipping, now falling in the quest for his
goal a better form of human existence. From such questioning he moves into the
multiplistic existential state, the ER, fifth subsistence level, the state of materialistic existence
which first appeared 600 700 years ago.
In my way of thinking, the Industrial revolution was a result of the failure of the more
medieval forms of life to solve the problems of existence. When that occurred, the human had
to develop a different way of thinking. You see, if you dont believe that the powers that be or
The Power that is knows everything, knows all the rules as to how to live, then you have to
begin to think that maybe you know something too, or at least somebody else knows
something about how to live. So they started to switch. People who made this move began to
switch from the absolutistic way of thinking to what we call the multiplistic existential state.
Now, the multiplistic way of thinking is very similar in some respects to the absolutistic
where the person thinks there is one right way to think and the only one right way, and if you
dont think that way you are going to get into serious trouble; whereas in the multiplistic
state, man thinks there are many different ways you can think about something, but there is
just one good way you should think about things. And this business of allowing for many
ways to think about something allowed for people to experiment with the world in different

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ways. An experimental system developed, and so it was this thinking that led to the Industrial
Revolution. Tremendous changes in human thinking took place at this particular time in
existence.
It is in the ER state where man must assert his independence as a person. In the multiplistic
existential state man strives not to conquer the dragonish world through raw, naked force as
he did at the CP level, but to conquer it by learning its secrets. In the CP system of thinking
its the power of self; here, in the ER system of thinking, importance lies in the power of ideas,
the power of ways and means of changing things, not raw power. They are both expressive
systems and share this characteristic.
He tarries long enough here to develop and utilize the objectivistic, positivistic scientific
method so as to provide the material ends to a satisfactory human existence in the here and
now for those who merit it. Careful testing rather than arrogant affirmations or logical
reasoning teaches him what is right. Materialistic values derive naturally from this thema in
the multiplistic existential state. They are the values of accomplishing and getting, having
and possessing. The authority of ones own tried and true experience replaces professed
authority, or divisive authority.
This level emerges when the D problems of creating order, the need for lasting order and
everlasting security, are fulfilled by the theophilosophical prescriptions of authority or when
higher authority does not solve the problems of everlasting peace and creates the problem
that Gods word alone is not enough to achieve lasting order and security. Rigid, dogmatic,
authoritarian leadership blocks those developing feelings of self which begin to emerge. This
produces problems in the individual for having to adhere to authoritarian ways. And, it arises
from the problem created by the fact of death, which a developing consciousness begins to
question. This creates the E problems, the problems of needing to know more than Gods
word in order to handle pestilence and natures vagaries. Expressing of self is seen as a
necessary to carry out what God designed but did not control.
This desire and need for self-expression, doubt about the prescriptions and answers of
authority, and the fact that lower classes have little pleasure in life and the higher classes
cannot be certain of afterlife, activates the R neurological system the multiplistic existential

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state. The person asks: Is this the only life I will ever live and, if so, why cant I have some
pleasure in this existence? This leads to the activation of the R system which provides for the
beginning of dispassionate, objective, hypothetico-deductive, not moralistic-prescriptive
thinking. This leads to thinking in an ER rather than the absolutistic, DQ, manner. That is,
there are many ways to think, but only one best way rather than only the right or the wrong
way.
At the multiplistic existential state, mans free will meets the barrier of external conditions as
well as the assertion of the will by others. In the ER state man perceives that his life is
restricted by his limited control of the physical universe and his lustful human drives. To
satisfy the latter, his materialistic aim, he must conquer the first. Mans freedom of action
emerges, not only ones own but that of others too, and of this is born mans materialistic
state of existence. Rationalistic multiplistic man who objectively explores his world comes
to be. The fifth level of existence spawns the pragmatic, utilitarian, power over man and
nature values. The means to the end is rational, objective positivism, that is, scientism. At this
stage, secular values become supreme. The power figure of the state, the business, the
organization, rules. The objective mind, the rational mind, the mechanistic, the positivistic is
revered. This pragmatic, scientific, utilitarianism is the dominant mode of existence in the
United States today.
Fifth-level man seeks to analyze and comprehend: not to explain why, but to learn how so
as to change what is. At the fifth level, he values equality of opportunity and the mechanistic,
measuring, quantitative approach to problems, including man. He thinks it is right to receive
and aspire beyond what ones assigned class permits. He values gamesmanship, competition,
the entrepreneurial attitude, efficiency, work simplification, the calculated risk, the scheming
and manipulation. Nothing is for sure until proven so. There are as many possible value
systems as there are people evolving. But these fifth-level, self-centered values are not the to
hell with the other man, egocentric values of the third system. Here he is careful not to go
too far. He avoids inviting rage against him. He sees to it that the loser gets more than scraps
but never as much as he.

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The theme of existence becomes: Express self for what self desires but in a fashion calculated

not to bring down the wrath of [important or influential] others. Materialistic values flow
from this thema. They are values of accomplishing and getting, having and possessing. An
important means value is achievement of control over the physical universe so as to provide
for mans material wants. This is the dominant mode of existence in America today.
The few, and there are few in the beginning, lift themselves to the fifth system through their
own efforts. As a result, they see themselves as unquestionably superior to others. After all,
they alone have brought themselves to this exalted position by superior use of their own
energies right? They were not born to be; they were made by their own efforts. Therefore,
they conclude that they are indeed superior; they are destined to lead, not by Divine plan but
by proven superiority.
In Don Beck and Chris Cowans words

Bottom line: Success and autonomy42
Basic theme: Act in your own self interest by playing the game to win43
Whats important: Progress, prosperity, optimism, and self-reliance; strategy, risk-taking, and
competitiveness; goals, leverage, professional development, and mastery; rationality,
objectivism, demonstrated results, technology, and the power of science; use of the earths
resources to spread the abundant good life; advance by learning natures secrets and
seeking the best solutions44

Where seen: The Enlightenment; Ayn Rands Atlas Shrugged; Wall Street; emerging middle
classes around the world; colonialism, political gamesmanship; sales and marketing field;
fashion and cosmetics industries; Chambers of Commerce; the Cold War; materialism; The
Riviera, Rodeo Drive45

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Morals at the Orange Stage of Consciousness
Stage 4. The Stage of Social System and Conscience Maintenance
(Law & Order)
In Lawrence Kohlbergs words

Content: The right is doing ones duty in society, upholding the social order, and
maintaining the welfare of society or the group.
1. What is right is fulfilling the actual duties to which one has agreed. Laws are to be
upheld except in extreme cases where they conflict with other fixed social duties and
rights. Right is also contri buting to society, the group, or institution.
2. The reasons for doing right are to keep the institution going as a whole, self-respect or
conscience as meeting ones defined obligations, or the consequences: What if
everyone did it? 46

Social Perspective: This stage differentiates societal point of view from interpersonal
agreement or motives. A person at this stage takes the viewpoint of the system, which defines
roles and rules. He or she considers individual relations in terms of place in the system.47

Having rights means having (1) categorical general freedoms and expectations that all
members of society have, and (2) rights awarded to particular roles by society. General rights
usually take primacy over role rights. (Having a right is differentiated from a particular
legitimate expectation.) 48

Obligations are responsibilities; that is, welfare states of others or of society for which one is
accountable. These responsibilities arise through (1) being a member of society and (2)
voluntarily entering into roles that entail these responsibilities. (Obligation or duty as
commitment and responsibility is differentiated from what is typically expected of a role
occupant.) 49

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Level B/C. Transitional Level
This level is postconventional but not yet principled.

Content of Transition: At stage 4 and 1/2, choice is personal and subjective. It is based on
emotions, conscience is seen as arbitrary and relative, as are ideas such as duty and morally
right. 50

Transitional Social Perspective: At this stage, the perspective is that of an individual standing
outside of his own society and considering himself as an individual making decisions
without a generalized commitment or contract with society. One can pick and choose
obligations, which are defined by particular societies, but one has no principles for such
choice. 51

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Faith at the Orange Stage of Consciousness
Individuative-Reflective Faith52
In James Fowlers words
The movement from Stage 3 to Stage 4 Individuative-Reflective faith is particularly critical
for it is in this transition that the late adolescent or adult must begin to take seriously the
burden of responsibility for his or her own commitments, lifestyle, beliefs and attitudes.
Where genuine movement toward stage 4 is underway the person must face certain
unavoidable tensions: individuality versus being defined by a group or group membership;
subjectivity and the power of ones strongly felt but unexamined feelings versus objectivity
and the requirement of critical reflection; self-fulfillment or self-actualization as a primary
concern versus service to and being for others; the question of being committed to the
relative versus struggle with the possibility of an absolute.
Stage 4 most appropriately takes form in young adulthood (but let us remember that many
adults do not construct it and that for a significant group it emerges only in the mid-thirties
or forties). This stage is marked by a double development. The self, previously sustained in its
identity and faith compositions by and interpersonal circle of significant others, now claims
an identity no longer defined by the composite of ones roles or meanings to others. To
sustain that new identity it composes a meaning frame conscious of its own boundaries and
inner connections and aware of itself as a world view. Self (identity) and outlook (world
view) are differentiated from those of others and become acknowledged factors in the
reactions, interpretations and judgments one makes on the actions of the self and others. It
expresses its intuitions of coherence in an ultimate environment in terms of an explicit
system of meanings. Stage 4 typically translates symbols into conceptual meanings. This is a
demythologizing stage. It is likely to attend minimally to unconscious factors influencing
its judgments and behavior.
Stage 4s ascendant strength has to do with its capacity for critical reflection on identity (self)
and outlook (ideology). Its dangers inhere in its strengths: an excessive confidence in the
conscious mind and in critical thought and a kind of second narcissism in which the now
Infancy to Enlightenment, Part II: Conventional Consciousness

48


clearly bounded, reflective self over assimilates reality and the perspectives of others into its
own world view.
Restless with the self-images and outlook maintained by Stage 4, the person ready for
transition finds him- or herself attending to what may feel like anarchic and disturbing inner
voices. Elements from a childish past, images and energies from a deeper self, a gnawing sense
of the sterility and flatness of the meanings one servesany or all of these may signal
readiness for something new. Stories, symbols, myths and paradoxes from ones own or other
traditions may insist on breaking in upon the neatness of the previous faith. Disillusionment
with ones compromises and recognition that life is more complex than Stage 4s logic of
clear distinctions and abstract concepts can comprehend, press one toward a more dialectical
and multileveled approach to life truth.

[Paper continues with Part III: Postconventional Consciousness]

Infancy to Enlightenment, Part II: Conventional Consciousness

49


Endnotes
Small, Cognitive Development, 1990, p. 6
Piaget, Gruber, & Vonche, The Essential Piaget, 1995, pp. 458-461
3
Loevinger, Ego development: Conceptions and theories, 1976, pp. 17-19
4
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 262
5
Cook-Greuter, Making the case for a developmental perspective, 2004, p. 279
6
Ingersoll & Cook-Greuter, The self system in Integral counseling, submitted
7
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 261
8
Cook-Greuter, Making the case for a developmental perspective, 2004, p. 279
9
Kegan, Noam, & Rogers, The psychologic of emotion: A Neo-Piagetian view, 1982, p. 113
10
Kegan, Noam, & Rogers, The psychologic of emotion: A Neo-Piagetian view, 1982, p. 114
11
Kegan, In over our heads: The mental demands of modern life, 1998, pp. 29-30
12
Graves, The never ending quest, 2005, pp. 252-256
13
Beck & Cowan, Spiral dynamics: Mastering values, leadership and change, 1996
14
Beck & Cowan, Spiral dynamics: Mastering values, leadership and change, 1996
15
Beck & Cowan, Spiral dynamics: Mastering values, leadership and change, 1996
16
Wilber, A theory of everything: An integral vision for business, politics, science, and spirituality, 2000b
17
Kohlberg, The philosophy of moral development, 1981, pp. 409-412
18
Kohlberg, The philosophy of moral development, 1981, pp. 409-412
19
Kohlberg, The philosophy of moral development, 1981, pp. 215-216
20
Kohlberg, The philosophy of moral development, 1981, pp. 215-216
21
Fowler, Stages of faith: The psychology of human development and the quest for meaning, 1995, pp. 172-173
22
Small, Cognitive Development, 1990, p. 6
23
Piaget, Gruber, & Vonche, The Essential Piaget, 1995, pp. 461-463
24
Commons & Richards, Four postformal stages, 2003
25
Loevinger, Ego development: Conceptions and theories, 1976, pp. 20-21
26
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 262
27
Cook-Greuter, Making the case for a developmental perspective, 2004, p. 279
28
Ingersoll & Cook-Greuter, The self system in Integral counseling, submitted
29
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 261-262
30
Cook-Greuter, Making the case for a developmental perspective, 2004, p. 279
31
Loevinger, Ego development: Conceptions and theories, 1976, pp. 21-22
32
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 262
33
Cook-Greuter, Making the case for a developmental perspective, 2004, p. 279
34
Ingersoll & Cook-Greuter, The self system in Integral counseling, submitted
35
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 263
36
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 263
37
Cook-Greuter, Making the case for a developmental perspective, 2004, p. 279
38
Kegan, Noam, & Rogers, The psychologic of emotion: A Neo-Piagetian view, 1982, p. 114-115
39
Kegan, Noam, & Rogers, The psychologic of emotion: A Neo-Piagetian view, 1982, pp. 115-116
40
Kegan, Epistemology, fourth order consciousness, and the subject-object relationship, 2002, pp. 149-150
41
Graves, The never ending quest, 2005, pp. 308-310
42
Beck & Cowan, Spiral dynamics: Mastering values, leadership and change, 1996
43
Beck & Cowan, Spiral dynamics: Mastering values, leadership and change, 1996
44
Beck & Cowan, Spiral dynamics: Mastering values, leadership and change, 1996
45
Wilber, A theory of everything: An integral vision for business, politics, science, and spirituality, 2000b
46
Kohlberg, The philosophy of moral development, 1981, pp. 409-412
47
Kohlberg, The philosophy of moral development, 1981, pp. 409-412
48
Kohlberg, The philosophy of moral development, 1981, pp. 215-216
49
Kohlberg, The philosophy of moral development, 1981, pp. 215-216
50
Kohlberg, The philosophy of moral development, 1981, pp. 409-412
51
Kohlberg, The philosophy of moral development, 1981, pp. 409-412
1
2

Infancy to Enlightenment, Part II: Conventional Consciousness

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52

Fowler, Stages of faith: The psychology of human development and the quest for meaning, 1995, pp. 182-183

Infancy to Enlightenment, Part II: Conventional Consciousness

51


References
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and change. Cambridge, MA: Blackwell.

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Fowler, James W. (1976). Stages of Faith: The Structural-Developmental Approach. In T. C.
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Kegan, Robert (1982). The evolving self: Problem and process in human development.
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Kegan, Robert (1986). The child behind the mask. In W.H. Reid, D. Dorr, J. I. Walker, J. W.
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Loevinger, Jane (1976). Ego development: Conceptions and theories. San Francisco: JosseyBass.
Piaget, Jean; Gruber, Howard E & Vonche, Jacques J (Eds.) (1995). The essential Piaget: An
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Wilber, Ken (2006). Integral spirituality: A startling new role for religion in the modern and
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Infancy to Enlightenment, Part II: Conventional Consciousness

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Blazing the Trail from
Infancy to Enlightenment
Part III: The Great Developmentalists
Explore the Stages of
Postconventional Consciousness

+ Unmergent by Todd Guess, www.toddguess.com

Compiled by Barrett Chapman Brown, Co-Director
Integral Sustainability Center, Integral Institute
Boulder, Colorado, USA
Draft Version: July 29, 2007 Please do not distribute without permission.



questions, comments, suggestions/feedback, take-down requests, contribute, etc
contact me @ integralyogin@gmail.com or
join the integral discord server (chatrooms)
if the page you visited was empty, it may be noted and I will try to fill it out. cheers


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Wikipedia - Agathodaemon (alchemist)
Wikipedia - Agathodaemon (disambiguation)
Wikipedia - Agathodaemon -- Spirit (daemon) of the vineyards and grainfields in ancient Greek religion
Wikipedia - BSD Daemon
Wikipedia - BSD daemon
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https://www.goodreads.com/book/show/10053212-the-daemon
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Occultopedia - cacodaemon
https://tvtropes.org/pmwiki/pmwiki.php/Literature/Daemon
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His Dark Materials ::: TV-14 | 1h | Adventure, Drama, Family | TV Series (2019 ) -- A young girl is destined to liberate her world from the grip of the Magisterium which represses people's ties to magic and their animal spirits known as daemons. Stars:
His Dark Materials ::: TV-14 | 1h | Adventure, Drama, Family | TV Series (2019- ) Episode Guide 23 episodes His Dark Materials Poster -- A young girl is destined to liberate her world from the grip of the Magisterium which represses people's ties to magic and their animal spirits known as daemons. Stars:
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Demon Busters: Ecchi na Ecchi na Demon Taiji The Animation -- -- - -- 1 ep -- Visual novel -- Harem Hentai Demons Supernatural School -- Demon Busters: Ecchi na Ecchi na Demon Taiji The Animation Demon Busters: Ecchi na Ecchi na Demon Taiji The Animation -- Kou is a member of the public morals committee at Moriyaji Gakuen, along with his childhood friend Ai and kouhai Karen. One day while he was making the rounds after school, he was attacked by a weird being. He was frozen in fear and could not evade its attack, but he was saved by two girls, Konoka and Lizera. They were ‘daemon busters’ who fight against daemons borne from the lust and cravings of humans. They told him that he was a kyuumashi who could absorb the desires that create daemons, and they asked for his help since his special ability makes their battles much easier. When he uses his ability, it causes him to be able to see girls naked and also makes them horny. If the daemons aren’t defeated, then their lust will cause the whole school to become an orgy. As part of the public morals committee, he can’t let that happen! -- -- (Source: Hau~ Omochikaeri!) -- OVA - Sep 25, 2015 -- 6,780 6.81
Genei wo Kakeru Taiyou -- -- AIC -- 13 eps -- Original -- Magic -- Genei wo Kakeru Taiyou Genei wo Kakeru Taiyou -- Akari Taiyou is an apprentice fortune teller living with her aunt, uncle, and their daughter Fuyuna. Having lost her mother at a young age, the only thing Akari has left of her is a deck of tarot cards and a dream to follow in her footsteps as a fortune teller. -- -- One night, Akari has a dream of being attacked by a plant monster and witnesses a stronger version of herself defeat it. When she awakens, she discovers to her horror that the monster was actually Fuyuna. But mysteriously, Akari and her relatives soon forget Fuyuna ever existed. After another close encounter with a similar monster, she is rescued by three magical girls: Ginka Shirokane, Seira Hoshikawa, and Luna Tsukuyomi. They explain that they are from the Sefiro Fiore organization, which uses Elemental Tarot power to fight the evil creatures known as "Daemonia." -- -- Akari discovers she too is a magical girl and has inherited her mother's power of The Sun card. However, she comes to realize Daemonia are actually people who have been possessed, and she must decide whether to try to save what is left of their humanity or to wipe them from existence. As Akari comes to terms with her grim duty of protecting the world from Daemonia, the bonds of the organization and that of their team will soon be strained when they deal with grave threats from the outside and from within. -- -- -- Licensor: -- Aniplex of America -- 48,475 6.42
Mobile Suit Gundam: Iron-Blooded Orphans - Urðr Hunt -- -- Sunrise Beyond -- ? eps -- Original -- Action Sci-Fi Space Drama Mecha -- Mobile Suit Gundam: Iron-Blooded Orphans - Urðr Hunt Mobile Suit Gundam: Iron-Blooded Orphans - Urðr Hunt -- Year P.D. 323. Gjallarhorn's political intervention into the Arbrau central parliament escalated into an armed conflict using mobile suits. The incident was brought to an end by Tekkadan, a group of boys who came from Mars. -- -- News of Tekkadan's exploits has also reached the ears of Wistario Afam, a youth born and raised at the Radonitsa Colony near Venus. Venus, which lost to Mars in the contest for development, is a remote frontier planet in which the four great economic blocs show little interest. It is now used only as a penal colony for criminals, whose inhabitants don't even have IDs. -- -- Then Wistario, who hopes to change the status quo of this homeland, encounters a girl who claims to be the guide to the Urdr-Hunt. -- -- (Source: Gundam Global Portal) -- -- ONA - ??? ??, ???? -- 7,528 N/AFinal Fantasy XV: Episode Ardyn - Prologue -- -- Satelight -- 1 ep -- Game -- Action -- Final Fantasy XV: Episode Ardyn - Prologue Final Fantasy XV: Episode Ardyn - Prologue -- In an age when gods walk alongside mankind, the world of Eos finds itself falling into darkness. Calamity befalls the human race when malevolent creatures known as "daemons" scourge the land and obliterate armies with seemingly unstoppable brute force. In these dire times, nobles of House Caelum rise to prominence. Owing to their god-given healing powers, which allow them to purge the plague spread by the monsters, they earn the people's trust and allegiance. -- -- With no leader to rule the first human kingdom and guide the masses, the gods fervently seek to fill this vacancy—a man of the Caelum bloodline seems to be a desirable choice. The ambitious and charismatic pragmatist, Somnus Lucis Caelum, is pit against his humble and altruistic brother, Ardyn Lucis Caelum, in competition for the throne. As tensions rise between the rivals and anticipations surge, the fate of the world rests upon one of the two's decisive victory. -- -- ONA - Feb 17, 2019 -- 7,489 6.60
Yu☆Gi☆Oh! 5D's: Shinkasuru Kettou! Stardust vs. Red Demon's -- -- - -- 1 ep -- Manga -- Fantasy Game Sci-Fi -- Yu☆Gi☆Oh! 5D's: Shinkasuru Kettou! Stardust vs. Red Demon's Yu☆Gi☆Oh! 5D's: Shinkasuru Kettou! Stardust vs. Red Demon's -- A non-canon Yu☆Gi☆Oh! 5D's special from the 2008 Super Jump Anime Tour. Yuusei Fudou and Jack Atlas face off in a Riding Duel for the title of Duel King, with Aki and the twins watching. The ace dragons, Stardust Dragon and Red Daemon's Dragon, clash once again, and this time gain the power to 'evolve' using the Buster Mode trap card, becoming "Stardust Dragon/Buster" and "Red Demon's Dragon/Buster." -- Special - Sep 21, 2008 -- 8,769 6.95
https://wiki.archlinux.org/index.php/Anything-sync-daemon
https://wiki.archlinux.org/index.php/Category;Daemons
https://wiki.archlinux.org/index.php/Category:Daemons
https://wiki.archlinux.org/index.php/Daemons
https://wiki.archlinux.org/index.php/Display_manager#Login_daemons
https://wiki.archlinux.org/index.php/Music_Player_Daemon
https://wiki.archlinux.org/index.php/Music_Player_Daemon/Tips_and_tricks
https://wiki.archlinux.org/index.php/Music_Player_Daemon/Troubleshooting
https://wiki.archlinux.org/index.php/Network_Time_Protocol_daemon
https://wiki.archlinux.org/index.php/OpenSSH#Daemon_management
https://wiki.archlinux.org/index.php/Profile-sync-daemon
https://wiki.archlinux.org/index.php/Scanner_Button_Daemon
https://wiki.archlinux.org/index.php/Special:Search/Daemons
https://wiki.archlinux.org/index.php/Special:Search?search="bitcoin-daemon"
https://wiki.archlinux.org/index.php/Very_Secure_FTP_Daemon
https://commons.wikimedia.org/wiki/Category:Daemon_(classical_mythology)
Agathodaemon
Agathodaemon of Alexandria
Andreas Eudaemon-Joannis
Angels and Daemons at Play
Bird Internet routing daemon
BSD Daemon
Byasa daemonius
Commons Daemon
Constitution of the Lacedaemonians
Daemon (classical mythology)
Daemon (computing)
Daemones Ceramici
Daemon (film)
Daemon (novel series)
Daemonolatreiae libri tres
Daemonologie
Daemonorops
Daemonosaurus
Daemon Tools
Daemontools
De praestigiis daemonum
Diocese of Lacedaemon
Druid: Daemons of the Mind
Dysdaemonia boreas
Enlightened Sound Daemon
Eudaemon (disambiguation)
Eudaemonia argiphontes
Eudaemonia argus
Eudaemonia (moth)
Eudaemonia troglophylla
Eudaemon (mythology)
Eudaemons
Eurynomos (daemon)
Flavobacterium daemonensis
Full Metal Daemon: Muramasa
Hyacinthus the Lacedaemonian
Kudzu (computer daemon)
Lacedaemonia
Lacedaemonius
Lacedaemon Province
Line Printer Daemon protocol
List of Unix daemons
Madhuca daemonica
Multicast Routing Daemon v6
Music Player Daemon
Pandaemonium (film)
Pandaemonium (Jennings book)
Petrophila daemonalis
Point-to-Point Protocol daemon
Pseudomonarchia Daemonum
ReBoot: Daemon Rising
Stratis (configuration daemon)
Sumerian Daemons
System Security Services Daemon
The Daemon Lover
The Destroying Angel and Daemons of Evil Interrupting the Orgies of the Vicious and Intemperate
The Eudaemonic Pie
Vachellia daemon


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last updated: 2022-02-02 18:22:22
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