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object:Blazing P3 - Explore the Stages of Postconventional Consciousness
class:Blazing the Trail from Infancy to Enlightenment
class:chapter



Blazing the Trail from
Infancy to Enlightenment
Part III: The Great Developmentalists
Explore the Stages of Postconventional Consciousness
Compiled by Barrett Chapman Brown

ABSTRACT: Part III 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 III: Postconventional 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 III: Postconventional 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 III: Postconventional 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 III: Postconventional 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 III: Postconventional Consciousness

7


THE GREEN STAGE OF CONSCIOUSNESS

Infancy to Enlightenment, Part III: Postconventional Consciousness

8


Cognition at the Green Stage of Consciousness
Metasystematic Order
In Michael Commons and Francis Richards words
At the metasystematic order, ideal task completers act on systems; that is, systems are the
objects of metasystematic actions. The systems are made up of formal-operational
relationships. Metasystematic actions compare, contrast, transform, and synthesize systems.
The products of metasystematic actions are metasystems or supersystems. For example,
consider treating systems of causal relations as the objects. This allows one to compare and
contrast systems in terms of their properties. The focus is placed on the similarities and
differences in each system's form, as well as constituent causal relations and actors within
them. Philosophers, scientists, and others examine the logical consistency of sets of rules in
their respective disciplines. Doctrinal lines are replaced by a more formal understanding of
assumptions and methods used by investigators. As an example, we would suggest that
almost all professors at top research universities function at this stage in their line of work. 1

Infancy to Enlightenment, Part III: Postconventional Consciousness

9


Self-Identity at the Green Stage of Consciousness
Individualistic Level: Transition from Conscientious to Autonomous Stages
(Individualist)
In Jane Loevingers words
The transition from the Conscientious to the Autonomous Stage is marked by a heightened
sense of individuality and a concern for emotional dependence. The problem of dependence
and independence is a recurrent one throughout development. What characterizes this level
is the awareness that it is an emotional rather than a purely pragmatic problem, that one can
remain emotionally dependent on others even when no longer physically or financially
dependent. To proceed beyond the Conscientious Stage, a person must become more tolerant
of himself and of others. This toleration grows out of the recognition of individual
differences and of complexities of circumstances at the Conscientious Stage. The next step,
not only to accept but to cherish individuality, marks the Autonomous Stage.
Relations with other people, which become more intensive as the person grows from the
Conformist to the Conscientious Stage, are now seen as partly antagonistic to the striving for
achievement and the sometimes excessive moralism and responsibility for self and others at
the Conscientious Stage. Moralism begins to be replaced by an awareness of inner conflict. At
this level, however, the conflict, for example, over marriage versus career for a woman, is likely
to be seen as only partly internal. If only society or ones husb and were more helpful and
accommodating, there need be no conflict. That conflict is part of the human condition is
not recognized until the Autonomous Stage. Increased ability to tolerate paradox and
contradiction leads to greater conceptual complexity, shown by awareness of the
discrepancies between inner reality and outward appearances, between psychological and
physiological responses, between process and outcome. Psychological causality and
psychological development, which are notions that do not occur spontaneously below the
Conscientious Stage, are natural modes of thought to persons in the Individualistic Level.2

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In Susanne Cook-Greuters words
The fourth perspective allows one to look at oneself as changing over time and reacting
differently in different contexts. Initial discovery that people interpret experience, that is,
bring their own meaning to the same event. The same thing means different things to
different people. Self and context (object) form an interdependent system. There are as many
truths as there are individuals. No truth can therefore be better than any other. Everything
seems relative, undecidable, context dependent.
Own sense of self is fluctuating, often seen as contradictory, inconsistent, made up of
different subpersonalities. Since all is uncertain, Individualists often concentrate on enjoying
the experience of the here and now. They turn inward and are increasingly able to understand
themselves in complex ways. They can take a larger view (both in terms of time and space)
regarding their own internal and external life. Discovery of cultural and personal
assumptions and own tendency towards defensive moves. [Individualists] realize that
reality is not out there, separate from the viewer as previously felt, but connected to the
person who experiences it. Increasing ability to see how things are related and influence each
other in non-linear ways. Others admired for their individuality and creative solutions to
living.3

Main focus: Self in relation to the system and in interaction with the system4
Qualities: Makes decisions based upon their own view of reality; aware that interpreting
reality always depends on the position of the observer; more tolerant of oneself and others
due to awareness of lifes complexity and individual differences; questions old identities;
more interested in personal accomplishments independent of socially sanctioned rewards;
increased understanding of complexity, systemic connections, and unintended effects of
actions; begins to question own assumptions and those of others; talks of interpretations
rather than truth; systematic problem solving; begins to seek out and value feedback5

How influences others: Adapts (ignores) rules when needed, or invents new ones; discusses
issues and airs differences6

Realm: self as unique entity7
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Time frame: here and now8
Cognition: systematic operations, systems theory concepts perceived9
Preoccupations: celebrate ones unique difference from others10
Positive equilibration: vivid individualism11
Truth: can never be found. Everything is relative, concentrate and relish experience in the
present12

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Order of Consciousness at the Green Stage
See the description of the 4th Order in the section detailing the Orange stage of
consciousness. The 4th Order extends through the Orange, Green, and Teal stages of
consciousness.

Values at the Green Stage of Consciousness
The Relativistic Existence The FS State (Green)13
In Clare Graves words
The sixth level, the relativistic existential system, first appeared 80-90 years ago. It arises when
the ER way of life solves the problems of living for many, more than any preceding way of life.
Fifth-level values improve immeasurably mans conditions for existence. They create wealth
and techniques. They lead to knowledge that improves the human condition. In the ER
existential state man has fulfilled his material wants. His life is safe and it is relatively assured;
but what of other men? The struggle for individuality, through expression of self and outer
material existence, does not bring the happiness expected. It has left one alone in the world
facing the problems brought by antipathy of others. This creates the F problems, the
problems of coming to peace with aloneness, with ones inner self and with others. These
problems, felt by those who profited from ER ways but who also sense a widening gulf
between the successful ones and those who have not shared the fruits of multiplistic living,
increase markedly the activation of the right side of the brain the equipment for subjective,
non-linear thinking. These problems activate the S neurological system the system for truly
experiencing the inner, subjective feelings of humankind.
To fourth-level man, fifth-level values are akin to sin; to the sixth they are the crass
materialism of The Status Seeker. But in this frame of reference they are not values to
condemn. They are values we should strive to enable lower-level man to experience, even
though they are not values that will become permanent as the major establishment in

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America today seems to believe. Yet they, too, give way because they create a new existential
problem for man. He has learned how to live with want and how to live to overcome it; but he
has not learned how to live with abundance. He has achieved his status, his material existence
at the expense of being rejected. Now he has a new problem and now he must seek a new way
of life and a new value system. The successful want to be liked; and the passed-over want in.
This perception begins mans move to his sixth form of existence, to the state of the
sociocentric being, to a concern with belonging, being accepted, and not rejected. Man
becomes centrally concerned with peace with his inner self and in the relation of his self to
the inner self of others. The belonging need arises as the adjustment to the environment
component ascends to the dominant position. But this time, the conforming tendency the
adjustive tendencyis not to external stimuli or absolutistic authority. It is to the peer group.
Man becomes concerned with knowing the inner side of self and other selves so harmony can
come to be, so people as individuals can be at peace with themselves and thus with the world.
The team concept, that we are all buddies, let us break bread together system of thinking
develops.
Now he feels the need to belong to the community of man, to affiliate himself rather than to
go it alone. When he finds his peers critical of his opinion, hell change it. And the thema,

sacrifice some now so that others can have now comes to be. Again, as in the BO and DQ
states, man values authority, but not that of his elders wishes, nor of his all powerful
authority, the external standard he conforms to is the authority and the wishes of his
contemporaries whom he values. He values pleasing his others, being accepted by them and
not being rejected. What he values is what his contemporary group indicates it is right for
him to value. Thus, I call these values sociocratic because the peer group determines the
means by which this end valuecommunity with valued othersis to be obtained. An
external standard determines what is healthy, but it is neither absolutistic nor theocratic. It
is: What the group of people I like say a healthy personality is, thats what it is.
Two aspects of sixth-level valuing stand out. Here man values commonality over differential
classification. To classify people into types or groups is to threaten the sociocentrics sense of
community. The other aspect is his return to religiousness, which again he values as he did in

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the previous adjustive systems. But here he does not value religions, per se, or religious-like
rituals or religious dogma. Rather, it is the spiritual attitude, the tender touch which he
reveres. Notice, we went in and out of religion: we didnt have it in CP; we went into it in DQ,
went out of it in ER; but we are back into it in FS. Sixth-level values with the theme sacrifice
now in order to get acceptance now and so all can get now, are a great step forward for man.
They reflect the beginning of mans humanism, the demise of his animalism.
At the sixth level it is the feelings of man, rather than the hidden secrets of the physical
universe, which draw his attention. Getting along with is valued more than getting ahead
of. Consumer goodwill takes precedence over free enterprise, cooperation stands out as
more valued than competition, and social approval is valued over individual fame.
Consumption and warm social intercourse are more valued at this level than are production
and cold, calculating self-interest.
It is true that peripherally his values seem to shift without center but this, too, is an illusion.
The group, valuing deeply interpersonal penetration and interpersonal communication, is
constantly shifting its value base so that no shade of difference is left out. As the base swings
to include this or that variation in some member of the group, the values appear to be built
on shifting dunes of sand. But the central core is not changing; it is a very solid thing. While
he seems to be uncertain of what he values, this is more illusion than it is real. It is only the
peripheral aspect which seems shallow, non-serious and fickle. The peripheral values are only
swinging to the left, to the right and back to center. He values softness over cold rationality,
sensitivity in preference to objectivity, taste over wealth, respectability over power, and
personality more than things. He values interpersonal penetration, interpersonal
communication, committeeism, majority rule, the tender, the subjective, the non-ordered
formal informality, the subjective approach, avoidance of classification, and the religious
attitude, but not religious dogma. Sixth-level man knows as well as man at any other level
what he values, what is right, and what is wrong for him: it is being with, in with, and within,
the feelings of his valued others.
FS considers the knowledge and he will think about it intellectually, but the choice, if there
are alternatives, will be made on the basis of feeling. What he actually does may have

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absolutely nothing to do with the analysis that hes made. Youd go: What the hell is going
on here? His conclusion doesnt follow his logic. Intellectually, the FS individual considers
many alternatives, but makes choice on the basis of feeling, not on the basis of information,
knowledge or rule. This is important because it differentiates between FS and AN. For the
AN, conclusions will follow his logic. It may not be what anyone else has, but hes got his.
Look for behavior which indicates a chameleon-like character: When I feel this way, I do this;
when I feel that way I do that. The clue word being feel; always the word feel. FS values
indicate that people come first, so when control is necessary and it must always be exercised

not to hurt people. (Here you will see a difference from the AN, to follow. For the AN, if
you have to exercise control and the exercising of it is going to hurt peoples feelings, you
regret having to do it, but you do it. You do it as decently as you can, but you do it.)
Rather than the centrality of the life being authority as in DQ, hate and aggression as the CP,
my own self-interest as in the ER, the centrality of life for FS is people and friends. The
individual speaks earnestly about community, intimacy, shared experiences, and other
responses which show that centrality. They express a need to be more connected and feel
alienated when others do not share his or her unique personal delights. Behaviorally, he
shows an inability to commit self to others beyond ones group. Watch for the one thing this
person is negative abouthurting other people. Thats the only negation you seem to pick
up.
Finally, listen for an unwillingness to change things. They have a belief that: Things should
be different, but I am not the one to start out changing these things. If there is a change, its
got to be the group or something of that sort that brings it about, not me. He would actively
support the group, not just go along. In other words, you get responses often which say,
Well, I dont know it all but, by God, Ill fight for what my people, my friends think is right
even though he says he doesnt know whats right.
The important thing, in my point of view, is that the data I have indicates that the
aggressiveness of man as we know it appears in the third systemit comes in with the CP.
And I can show you that there are chemical changes, even hormonal changes taking place in
the body of man when he is under the influence of the CP system which cause him to be his

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most aggressive self, and that this aggressive self remains relatively strong in the human
personality, though it takes on a different form, in the DQ system and in the ER system. I
have not found aggressiveness in FS personalities. By the time the FS system is dominant in a
personality, crime against the other personcrime against the other persons selfis not
found. I have not found it in FS personalities.
Now, I have found crime against the self. I have found them taking drugs to the point of
hurting the self. I have found suicideaggression against the self. Suicide, the data says, is
rather an odd one. Suicide is highest in the FS system. The data says that homicide as a
behavior of man disappears as the transition is made into the FS system. This is a very
interesting finding and suggest that if we could possibly work on the problems of human
existence in such a manner as to get the mass of our people beyond the ER level of existence,
then we would not have to worry about homicide crime anymore; this phenomenon will
disappear.
I find that in the BO system the only basic reason for war that exists is that you have invaded
my property. You dont have any ideological war. You dont have war for gain. You dont have
anything of that sort. The person will fight like the dog fights when you come across
whatever he has laid out as the perimeter of his property line. In the CP system man fights for
the fun of fighting. He is an aggressive bastard at that level of existence; that is his nature
and this is what we must understand. In the DQ system he fights ideologically. In the ER
system he fights for selfish economic gain. In the FS system he begins to question whether
there is any purpose in any of these fights at all.
In Don Beck and Chris Cowans words

Bottom line: Community harmony and equality14
Basic theme: Seek peace within the inner self and explore, with others, the caring dimensions
of community15

Whats important: Sensitivity to others and the environment; feelings and caring (in response
to the cold rationality of Orange); harmony and equality; reconciliation, consensus, dialogue,
participation, relationships, and networking; human development, bonding and spirituality;
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diversity and multiculturalism; relativism and pluralism; freeing the human spirit from
greed, dogma, and divisiveness; distributing the earths resources and opportunities equally
among all.16

Where seen: Frequently visible in the helping professions (e.g., health care, education, and
feelings-oriented business activities); John Lennons Imagine; Netherlands idealism;
sensitivity training; cooperative inquiry; postmodernism; politically correct; human rights
and diversity issues.17

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Morals at the Green Stage of Consciousness
Stage 5. The Stage of Prior Rights and Social Contract or Utility
In Lawrence Kohlbergs words
Moral decisions [at this stage] are generated from rights, values, or principles that are (or
could be) agreeable to all individuals composing or creating a society designed to have fair
and beneficial practices.

Content: The right is upholding the basic rights, values, and legal contracts of a society, even
when they conflict with the concrete rules and laws of the group.
1. What is right is being aware of the fact that people hold a variety of values and
opinions, that most values and rules are relative to ones group. These relative rules
should usually be upheld, however, in the interest of impartiality and because they are
the social contract. Some nonrelative values and rights such as life, and liberty,
however, must be upheld in any society and regardless of majority opinion.
2. Reasons for doing right are, in general, feeling obligated to obey the law because one
has made a social contract to make and abide by laws for the good of all and to
protect their own rights and the rights of others. Family, friendship, trust, and work
obligations are also commitments or contracts freely entered into and entail respect
for the rights of others. One is concerned that the laws and duties be based on rational
calculation of overall utility: the greatest good for the greatest number. 18

Social Perspective: This stage takes a prior-to-society perspective that of a rational individual
aware of values and rights prior to social attachments and contracts. The person integrates
perspectives by formal mechanisms of agreement, contract, objective impartiality, and due
process. He or she considers the moral point of view and the legal point of view, recognizes
they conflict, and finds it difficult to integrate them. 19

Having rights entails an awareness of human or natural rights or liberties that are prior to
society and that society is to protect. It is usually thought by Stage 5 that freedoms should be

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limited by society and law only when they are incompatible with the like freedoms of others.
(Natural rights are differentiated from societally awarded rights.) 20

Obligations are what one has contracted to fulfill in order to have ones own rights respected
and protected. These obligations are defined in terms of a rational concern for the welfare of
others. (Obligations are conceived of as required rational concern for welfare differentiated
from fixed responsibilities.) 21

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Faith at the Green Stage of Consciousness
Conjunctive Faith22
In James Fowlers words
Stage 5 Conjunctive faith involves the integration into self and outlook of much that was
suppressed or unrecognized in the interest of Stage 4s self-certainty and conscious cognitive
and affective adaptation to reality. This stage develops a second naivet (Ricoeur) in which
symbolic power is reunited with conceptual meanings. Here there must also be a new
reclaiming and reworking of ones past. There must be an opening to the voices of ones
deeper self. Importantly, this involves a critical recognition of ones social unconscious the
myths, ideal images and prejudices built deeply into the self-system by virtue of ones nurture
within a particular social class, religious tradition, ethnic group or the like.
Unusual before mid-life, Stage 5 knows the sacrament of defeat and the reality of irrevocable
commitments and acts. What the previous stage struggled to clarify, in terms of the
boundaries of the self and outlook, this stage now makes porous and permeable. Alive to
paradox and the truth in apparent contradictions, this stage strives to unify opposites in
mind and experience. It generates and maintains vulnerability to the strange truths of those
who are other. Ready for closeness to that which is different and threatening to self and
outlook (including new depths of experience in spirituality and religious revelation), this
stages commitment to justice is freed from the confines of tribe, class, religious community
or nation. And with the seriousness that can arise when life is more than half over, this stage
is ready to spend and be spent for the cause of conserving and cultivating the possibility of
others generating identity and meaning.
The new strength of this stage comes in the rise of the ironic imaginationa capacity to see
and be in ones or ones groups more powerful meanings, while simultaneously recognizing
that they are relative, partial and inevitably distorting apprehensions of transcendent reality.
Its danger lies in the direction of a paralyzing passivity or inaction, giving rise to complacency
or cynical withdrawal, due to its paradoxical understanding of truth.

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Stage 5 can appreciate symbols, myths and rituals (its own and others) because it has been
grasped, in some measure, by the depth of reality to which they refer. It also sees the divisions
of the human family vividly because it has been apprehended by the possibility (and
imperative) of an inclusive community of being. But this stage remains divided. It lives and
acts between an untransformed world and a transforming vision and loyalties. In some few
cases this division yields to the call of the radical actualization that we call Stage 6.

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THE TEAL STAGE OF CONSCIOUSNESS

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Cognition at the Teal Stage of Consciousness
Paradigmatic Order
In Michael Commons and Francis Richards words
At the paradigmatic order, people create new fields out of multiple metasystems. The objects
of paradigmatic acts are metasystems. When there are metasystems that are incomplete and
adding to them would create inconsistencies, quite often a new paradigm is developed.
Usually, the paradigm develops out of a recognition of a poorly understood phenomenon.
The actions in paradigmatic thought form new paradigms from supersystems (metasystems).
Paradigmatic actions often affect fields of knowledge that appear unrelated to the original
field of the thinkers. Individuals reasoning at the paradigmatic order have to see the
relationship between very large and often disparate bodies of knowledge, and co-ordinate the
metasystematic supersystems. Paradigmatic action requires a tremendous degree of
decentration. One has to transcend tradition and recognize one's actions as distinct and
possibly troubling to those in one's environment. But at the same time one has to
understand that the laws of nature operate both on oneself and one's environmenta unity.
This suggests that learning in one realm can be generalized to others.
Examples of paradigmatic order thinkers are perhaps best drawn from the history of science.
For example, the nineteenth-century physicist, Clark Maxwell, constructed a fields paradigm
from the existing metasystems of electricity and magnetism of Faraday, Ohm, Volta, Ampere,
and Oersted using the mathematics of fields and waves. Maxwell's (1871) equations, showing
that electricity and magnetism are united, formed a new paradigm. The wave fields can be
easily seen as the rings that form when a rock is dropped in the water or a magnet is placed
under paper that holds iron filings. This paradigm made it possible for Einstein to use
notions of curved space to describe spacetime to replace Euclidean geometry. The waves were
bent by the mass of objects so that the rings no longer fit in a flat plane. From there modern
particle theory has been able to add two more forces to the electromagnetic forces. 23

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Self-Identity at the Teal Stage of Consciousness
Autonomous Stage (Strategist)
In Jane Loevingers words
A distinctive mark of the Autonomous Stage is the capacity to acknowledge and to cope with
inner conflict, that is, conflicting needs, conflicting duties, and the conflict between needs
and duties. Probably the Autonomous person does not have more conflict than others; rather
he has the courage (and whatever other qualities it takes) to acknowledge and deal with
conflict rather than ignoring it or projecting it onto the environment. Where the
Conscientious person tends to construe the world in terms of polar opposites, the
Autonomous person partly transcends those polarities, seeing reality as complex and
multifaceted. He is able to unite and integrate ideas that appear as incompatible alternatives
to those at lower stages; there is a high toleration for ambiguity (Frenkel-Brunswik, 1949).
Conceptual complexity is an outstanding sign of both the Autonomous and the Integrated
stages.
The Autonomous Stages is so named partly because the person at that point recognizes other
peoples need for autonomy, partly because it is marked by some freeing of the person from
oppressive demands of conscience in the preceding stage. A crucial instance can be the
willingness to let ones children make their own mistakes. The Autonomous person, however,
typically recognizes the limitations to autonomy, that emotional interdependence is
inevitable. He will often cherish personal ties as among his most precious values.
Where the Conscientious person is aware of others as having motives, the Autonomous
person sees himself and others as having motives that have developed as a result of past
experiences. The interest in development thus represents a further complication of
psychological causation. Self-fulfillment becomes a frequent goal, partly supplanting
achievement. Many persons have some conception of role or office at this stage, recognizing
that they function differently in different roles or that different offices have different
requirements. The person at this stage expresses his feelings vividly and convincingly,
including sensual experiences, poignant sorrows, and existential humor, the humor intrinsic
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to the paradoxes of life. Sexual relations are enjoyed, or sometimes just accepted, as physical
experience in the context of a mutual relation. The Autonomous person takes a broad view of
his life as a whole. He aspires to be realistic and objective about himself and others. He holds
to broad, abstract social ideals, such as justice.24
In Susanne Cook-Greuters words
Persons at the Autonomous stage realize that they may notice different conflicting aspects of
themselves at different times but, unlike [Individualists] who may despair about ever
knowing who they really are, Autonomous individuals become able to own more of the
contradictory parts of themselves. They can integrate previously compartmentalized
subidentities of the self into a coherent new whole or core identity. The crucial new element
is generativity, the commitment to generate a meaningful life for oneself through selfdetermination, self-actualization, and self-definition the hallmarks of an Autonomous
person.
Autonomous individuals have much insight into themselves and into others. They therefore
tend to believe that human beings can be known even more across cultural boundaries
because, according to their experience, underneath people are essentially alike. Because
Autonomous persons have found relative balance between inner and outer, body and mind,
thought and feelings, they generally display high self-esteem on SCTs. They are convinced
that higher development is better and closer to truth (Kegan, 1982). They are therefore often
invested in helping others to grow. Higher is believed to be better because the more
differentiated and the more autonomous persons become, the more they can claim that they
have a nondistorted (true) and realistic view of themselves and the world.25

Main focus: Linking theory and principles with practice; dynamic systems interactions26
Qualities: Comprehends multiple interconnected systems of relationships and processes; able
to deal with conflicting needs and duties in constantly shifting contexts; recognizes the need
for autonomy while parts of a system are interdependent; recognizes higher principles, social
construction of reality, complexity and interrelationships; problem finding not just creative
problem solving; aware of paradox and contradiction in system and self; sensitive to unique

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market niches, historical moment, larger social movements; creates positive-sum games;
aware of own power (and perhaps tempted by it); seeks feedback from others and
environment as vital for growth and making sense of world.27

How influences others: Leads in reframing, reinterpreting situation so that decisions support
overall principle, strategy, integrity, and foresight28

Realm: society and others with similar view of reality, convictions or systems perspective29
Time frame: own history, own lifetime30 Cognition: metasystemic; general systems thinker31
Preoccupations: justice, development, self-fulfillment, self-actualization32
Positive equilibration: body/mind; autonomous, tolerant, insightful, growth-oriented;
principled choice and commitment in the face of relativism; high self-esteem33

Truth: can be approximated; higher stage is better because more realistic and objective34
Example from SCT: I am a well-balanced professional human being, definitely on the path
of self-actualization and self-fulfillment35

Focus: Self-development, self-actualization: creating a meaningful, coherent, objective selfidentity36

Self-definition: Autonomous, multiple roles; self-generated core-identity; aware of many
defenses and expression of inner conflict. Sense of self-esteem, empowerment.37

Dominant center of awareness: Rational mind and intellect; thought as mediated through
language (symbolic codification, representation)38

Range of awareness: Aware of body/mind as system, aware of context dependency and
personal interpretation of internal and external events39

Method of knowing: Reasoning, rational analysis aided by some intuition: one assesses,
evaluates, judges, compares, measures, contrasts, and predicts40

Goal: To be the most one can be41
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Order of Consciousness at the Teal Stage
See the description of the 4th Order in the section detailing the Orange stage of
consciousness. The 4th Order extends through the Orange, Green, and Teal stages of
consciousness. The next Order of consciousness is 5th order, which corresponds with the
Turquoise stage of consciousness and is described below.

Values at the Teal Stage of Consciousness
The Systemic Existence The AN State (Yellow)42
In Clare Graves words
AN is the first system in the second spiral of existence the First Being level. The seventh
state develops when man has resolved the basic human fears, when mans need for respect of
self, as well as others, reorganizes and revitalizes his capacities to do and to know. With this, a
marked change in his conception of existence arises. Man has done previously and he has
known previously, but now the purpose of his doing and his knowing changes radically.
The AN system is triggered by the second set of human survival problems the A problems
of existence. These are the problems of the threat to organismic life and rape of the world
produced by the third, fourth, fifth, and sixth existential ways. Thus, the A problems are
problems such as the need to substitute for depleting natural resources, overpopulation,
difficulties of too much individuality, and the likeproblems which require tremendous
change in thinking of human kind in order to solve them. The AN state develops when man
has resolved the basic human fears, when mans need for respect of self, as well as others,
reorganizes and revitalizes his capacities to do and to know. The seventh level of human
behavior is actually the beginning of human life all over again on a new and different basis.
With this, a marked change in his conception of existence arises. Earlier forms of existence
constricted mans cognition. This characteristic is now sufficiently awakened to provide him

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insight into his future. Now, with his energies free for cognitive activation, man focuses upon
his self and his world.
The picture revealed is not pleasant. Illuminated in devastating detail is mans failure to be
what he might be and his misuse of his world, to focus upon the truly salient aspects of life.
Triggered by this revelation, man leaps out in search of a way of life and a system of values
which will enable him to be more than a parasite leeching upon the world and all its beings.
He seeks a foundation for self respect which will have a firm base in existential reality. He
casts aside the need to depend and seeks, instead, to be and let beto be not dependent, not
independent, but to be interdependent. He can be, and others can be, too. This firm basis he
creates through his seventh-level value system, a value system truly rooted in knowledge and
reality, not in the delusions brought on by animal-like needs.
The accumulation of unsolved problems is such that they will produce the most dramatic
change in human behavior that has yet occurred in all of mans history. He sees now that he
has the problem of life hereafternot life now, not life after life, but the restoration of his
world so that life can continue to be. The most serious problem of existence to date is now

his species existential problem. Thus at the seventh level, the cognitive level, man truly sees
the problems before him if life, any life, is to continue.
At this stage the biochemical changes for this system are the radium of E-C theory. My data
say that something in the chemical complex producing fear in the organism plays a role, but
thats a pretty slim clue. Weve got a long, long way to go. The problem of the chemistry of
the brain desperately needs to be looked at from within this point of view. Thus far, we can
say that this system is triggered by the second set of human survival problems the A
problems of existence. Second-order survival problems trigger into operation the systemic
thinking process in the brain along with a marked activation of previously uncommitted
cells. These cells of the Y system in the brain combine with the basic coping cells to form the
first of the second order coping systems, that is, N plus some Y equals N which greatly
expands the conceptual thinking of man. This gives birth to the Problematic, Systemic or
Cognitive Existential State, AN. His thema for existence in this problematic existential state
is now: express self so that all others, all beings, can continue to exist.

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As I have said, once we are able to grasp the meaning of passing from the level of being one
with others to the AN cognitive level of knowing and having to do so that all can be and can
continue to be, it is possible to see the enormous differences between man and other animals.
Thus far, man has been just another animal, a pawn in the hand of the spirit world, a
sacrificer of self, an attacker of the world and other men, and a social automaton; but man
has never been himself. Here we step over the line which separates those needs that man has
in common with other animals and those needs which are distinctly human. But a
knowledgeable existence is not enough. It must be subordinated in a higher form of reactive
existence.
Many times man has felt that he has arrived, but arrive he has not, nor will arrival ever come
to be. Thus, at the end of his first six-step trek, man finds he must return and begin again to
travel the road by whence he has come. Man must return for some things to an autistic frame
of reference. Thus, our seventh level of existence and our seventh-level value system are
repetitions, in an advanced form, of his first level of existence and its reactive value system.
Man, at the threshold of the seventh level, where so many political and cultural dissenters
stand today, is at the threshold of being human. He is no longer just another of natures
species. And we, in our times, in our ethical and general behavior, are just approaching this
threshold. Would that we will not be so lacking in understanding, and would that we not be
so hasty in condemnation, that by such misunderstanding and that by such condemnation
we block man, forever, from crossing the line between animalism and humanism.
Theoretically, he will move on to repeat his six stages to the benefit of cognitive man (AN),
and then again to the benefit of compassionate man (BO), and so on. By then, man will, in
all probability, have changed himself and will move infinitely on. The cyclic aspect of human
behavior is not just in the systems cycling as you go from the sacrifice-self to the express-self
to the sacrifice-self, and so on; but there is cyclic aspect in the overall system. It appears there
are six basic systems of human behavior. When theyve lived through, and if the human being
is going to continue to exist, the human has to begin to think all over again in some new and
different manner.

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Despite this, when some people see sixth-level values changing into the values of level seven,
once again, they see decay. In a sense this is true, because man transforming into seventh-level
thinking values the enjoyment of this life over and above obeisance to authority. He strongly
rejects non-dignified, non-human ways of living. It is seen as decadent because it values new
ways, new structurings for life, not just the ways of ones elders. Oddly enough, many see this
value system as decadent because it casts aside most absolutism; because it does not value self
above others, but others having just as much as me; and because it does not value others
above self, it values all and self, not just the selected few.
It is seen as decadent because it sees many means to the same end, because it readily changes
means, and because its ends are in conflict with those of lower level systems. AN thinking is
in terms of the systemic whole, and thought is about the different wholes in many different
ways. It strives to ascertain which way of thinking or which combination of ways fit the
extant set of conditions.It thinks in terms of authority being centered in the person in
terms of his/her capacity to act in this or that situation. It is not derived from age, status,
blood, etc. It is situational. It must be earned and it must be given over to the superior
competence of another.
This system, conceptualized as it is, seems to fall in the humanistic tradition. The theme is:

Express self for what self desires, and others need, but never at the expense of others, and in a
manner that all life, not just my life, will profit. AN thinking is in terms of what is best for
the survival of life, my life, their lives, and all life, but not compulsively; and what is best for
me or thee does not have to be best for she or them. My way does not have to be yours, nor
yours mine; yet I have very strong convictions about what is my way, but never such about
yours. In the FS and the AN, they both look at things situationally and relativistically. From
the sociocentric individual you get the feeling that he is not too sure where he stands, but the
seventh-level individual knows full well where he stands. Hes got his values; hes got his
opinion. It may not be what anyone else has, and he might not share it with you, but if hes
got expertise or knowledge in the subject then hes got an opinion.

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In Don Beck and Chris Cowans words

Bottom line: Qualities and responsibilities of being43
Basic theme: Live fully and responsibly as what you are and learn to become 44
Whats important: The magnificence of existence (over material possessions); flexibility,
spontaneity, and functionality; knowledge and competency (over rank, power, status); the
integration of differences into interdependent, natural flows; complementing egalitarianism
with natural degrees of ranking and excellence; recognition of overlapping dynamic systems
and natural hierarchies in any context45

Where seen: Peter Senges organizations; W. Edward Demings objectives; Stephen Hawkings
Brief History of Time; chaos and complexity theories; eco-industrial parks (using each others
outflows as raw materials)46

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Morals at the Teal Stage of Consciousness
Stage 6. The Stage of Universal Ethical Principles
In Lawrence Kohlbergs words

Content: This stage assumes guidance by universal ethical principles that all humanity
should follow.
1. Regarding what is right, Stage 6 is guided by universal ethical principles. Particular
laws or social agreements are usually valid because they rest on such principles. When
laws violate these principles, one acts in accordance with the principle. Principles are
universal principles of justice: the equality of human rights and respect for the dignity
of human beings as individuals. These are not merely values that are recognized, but
are also principles used to generate particular decisions.
2. The reason for doing right is that, as a rational person, one has seen the validity of
principles and has become committed to them.47

Social Perspective: This stage takes the perspective of a moral point of view from which social
arrangements derive or on which they are grounded. The perspective is not that of any
rational individual recognizing the nature of morality or the basic moral premise of respect
for the other persons as ends, not means.48

Having rights means there are universal rights of just treatment that go beyond liberties and
that represent universalizable claims of one individual on another.49

Obligations are correlative to any right or just claim by an individual that gives rise to a
corresponding duty for another individual.50

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Faith at the Teal Stage of Consciousness
Universalizing Faith51
In James Fowlers words
Stage 6 is exceedingly rare. The persons best described by it have generated faith
compositions in which their felt sense of an ultimate environment is inclusive of all being.
They have become incarnators and actualizers of the spirit of an inclusive and fulfilled
human community.
They are contagious in the sense that they create zones of liberation from the social,
political, economic, and ideological shackles we place and endure on human futurity. Living
with felt participation in a power that unifies and transforms the world, Universalizers are
often experienced as subversive of the structures (including religious structures) by which we
sustain our individual and corporate survival, security and significance. Many persons in this
stage die at the hands of those whom they hope to change. Universalizers are often more
honored and revered after death than during their lives. The rare persons who may be
described by this stage have a special grace that makes them seem more lucid, more simple,
and yet somehow more fully human than the rest of us. Their community is universal in
extent. Particularities are cherished because they are vessels of the universal, and thereby
valuable apart from any utilitarian considerations. Life is both loved and held to loosely.
Such persons are ready for fellowship with persons at any other stages and from any other
faith tradition.
In the little book Life-Maps I described Stage 6 in the following way: In order to characterize
Stage 6 we need to focus more sharply on the dialectical or paradoxical features of Stage 5
faith. Stage 5 can see injustice in sharply etched terms because it has been apprehended by an
enlarged awareness of the demands of justice and their implications. It can recognize partial
truths and their limitations because it has been apprehended by a more comprehensive vision
of truth. It can appreciate and cherish symbols, myths and rituals in new depth because it has
been apprehended in some measure by the depth of reality to which the symbols refer and
which they mediate. It sees the fractures and divisions of the human family with vivid pain
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because it has been apprehended by the possibility of an inclusive commonwealth of being.
Stage 5 remains paradoxical or divided, however, because the self is caught between these
universalizing apprehensions and the need to preserve its own being and well-being. Or
because it is deeply invested in maintaining the ambiguous order of a socioeconomic system,
the alternatives to which seem more unjust or destructive than it is. In this situation of
paradox Stage 5 must act and not be paralyzed. But Stage 5 acts out of conflicting loyalties.
Its readiness to spend and be spent finds limits in its loyalty to the present order, to its
institutions, groups and compromise procedures. Stage 5s perceptions of justice outreach its
readiness to sacrifice the self and to risk the partial justice of the present order for the sake of
a more inclusive justice and the realization of love.
The transition to Stage 6 involves an overcoming of this paradox through a moral and ascetic
actualization of the universalizing apprehensions. Heedless of the threats to self, to primary
groups, and to the institutional arrangements of the present order that are involved, Stage 6
becomes a disciplined activist incarnationa making real and tangibleof the imperatives of
absolute love and justice of which Stage 5 has partial apprehensions. The self at Stage 6
engages in spending and being spent for the transformation of present reality in the direction
of a transcendent actuality.
Persons best described by Stage 6 typically exhibit qualities that share our usual criteria of
normalcy. Their heedlessness to self-preservation and the vividness of their taste and feel for
transcendent moral and religious actuality give their actions and words an extraordinary and
often unpredictable quality. In their devotion to universalizing compassion they may offend
our parochial perceptions of justice. In their penetration through the obsession with survival,
security, and significance they threaten our measured standards of righteousness and
goodness and prudence. Their enlarged visions of universal community disclose the
partialness of our tribes and pseudo-species. And their leadership initiatives, often involving
strategies of nonviolent suffering and ultimate respect for being, constitute affronts to our
usual notions of relevance. It is little wonder that persons best described by Stage 6 so
frequently become martyrs for the visions they incarnate.

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When asked whom I consider to be representatives of this Stage 6 outlook I refer to Gandhi,
Martin Luther King, Jr., in the last years of his life and to Mother Teresa of Calcutta. I am also
inclined to point to Dag Hammarskjld, Dietrich Bonhoeffer, Abraham Heschel and Thomas
Merton.To be Stage 6 does not mean to be perfect, whether perfection be understood in a
moral, psychological or a leadership sense.

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THE TURQUOISE STAGE OF CONSCIOUSNESS

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Cognition at the Turquoise Stage of Consciousness
Cross-Paradigmatic Order
In Michael Commons and Francis Richards words
The fourth postformal order is the cross-paradigmatic. The objects of cross-paradigmatic
actions are paradigms. Crossparadigmatic actions integrate paradigms into a new field or
profoundly transform an old one. A field contains more than one paradigm and cannot be
reduced to a single paradigm. One might ask whether all interdisciplinary studies are
therefore cross-paradigmatic? Is psychobiology cross-paradigmatic? The answer to both
questions is 'no'. Such interdisciplinary studies might create new paradigms, such as
psychophysics, but not new fields.
This order has not been examined in much detail because there are very few people who can
solve tasks of this complexity. It may also take a certain amount of time and perspective to
realize that behavior or findings were crossparadigmatic. All that can be done at this time is
to identify and analyze historical examples.
Copernicus (1543/1992) co-ordinated geometry of ellipses that represented the geometric
paradigm and the sun-centered perspectives. This co-ordination formed the new field of
celestial mechanics. The creation of this field transformed society--a scientific revolution that
spread throughout world and totally altered our understanding of people's place in the
cosmos. It directly led to what many would now call true empirical science with its
mathematical exposition. This in turn paved the way for Isaac Newton (1687/1999) to coordinate mathematics and physics forming the new field of classic mathematical physics. The
field was formed out of the new mathematical paradigm of the calculus (independent of
Leibniz, 1768, 1875) and the paradigm of physics, which consisted of disjointed physical
laws.
Rene Descartes (1637/1954) first created the paradigm of analysis and used it to co-ordinate
the paradigms of geometry, proof theory, algebra, and teleology. He thereby created the field
of analytical geometry and analytic proofs. Charles Darwin (1855, 1872, 1877) co-ordinated

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paleontology, geology, biology, and ecology to form the field of evolution which, in its turn,
paved the way for chaos theory, evolutionary biology, evolutionary psychology. Albert
Einstein (1950) co-ordinated the paradigm of non-Euclidian geometry with the paradigms of
classical physics to form the field of relativity. This gave rise to modern cosmology. He also
co-invented quantum mechanics. Max Planck (1922) co-ordinated the paradigm of wave
theory (energy with probability) forming the field of quantum mechanics. This has led to
modern particle physics. Lastly, Gdel (1931), co-ordinated epistemology and mathematics
into the field of limits on knowing. Along with Darwin, Einstein, and Planck, he founded
modern science and epistemology. 52

[Note: The following is a phenomenological report by Sri Aurobindo about what this stage of
cognition is like from the inside looking out. To date, the research on all the stages has been
based in structuralism, which strives to objectively delineate the structures of each stage
along each developmental line. The structuralist approach studies a stage from the outside
a third-person objective perspective while a phenomenological approach studies a stage

from the inside, from a first-person, subjective perspective. - Barrett]

Higher Mind
In Sri Aurobindos words
I mean by the Higher Mind a first plane of spiritual consciousness where one becomes
constantly and closely aware of the Self, the One everywhere and knows and sees things
habitually with that awareness; but it is still very much on the mind level although highly
spiritual in its essential substance; and its instrumentation is through an elevated thoughtpower and comprehensive mental sight not illumined by any of the intenser upper lights
but as if in a large strong and clear daylight. It acts as an intermediate state between the
Truth-Light above and the human mind; communicating the higher knowledge in form that
the Mind intensified, broadened, made spiritually supple, can receive without being blinded
or dazzled by a Truth beyond it.53

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Our first decisive step out of our human intelligence, our normal mentality, is an ascent into
a higher Mind, a mind no longer of mingled light and obscurity or half-light, but a large
clarity of the Spirit. Its basic substance is a Unitarian sense of being with a powerful multiple
dynamisation capable of the formation of a multitude of aspects of knowledge, ways of
action, forms and significances of becoming, of all of which there is a spontaneous inherent
knowledge.[Higher Minds special character is that its] activity of consciousness are
dominated by Thought; it is a luminous thought-mind, a mind of Spirit-born conceptual
knowledge.it is, indeed, the spiritual parent of our conceptive mental ideation, and it is
natural that this leading power of our mentality should, when it goes beyond itself, pass into
its immediate source.54
[Higher Mind] can freely express itself in single ideas, but its most characteristic movement is
a mass ideation, a system or totality of truth-seeing at a single view; the relations of idea with
idea, of truth with truth, are not established by logic but pre-exist and emerge already selfseen in the integral whole. There is an initiation into forms of an ever-present but till now
inactive knowledge, not a system of conclusions from premises or data; this thought is a selfrevelation of eternal Wisdom, not an acquired knowledge.55

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Self-Identity at the Turquoise Stage of Consciousness
Construct-Aware Stage (Magician)
In Susanne Cook-Greuters words
Construct-aware adults start to wonder about the meaningfulness of more and more
complex thought structures and integrations such as can be imagined with a fifth or nth
person perspective. They start to realize the automatic nature of human map making in the
representational domain and understand the logical loops and recursions that one can get
into when trying to be as accurate as possible within the language-mediated realm. They are
becoming aware of the absurdities to which unbridled complexity and logical arguments can
lead.56
[]Adults at the Construct-aware stage realize that the ego has functioned both as an
integrator for all stimuli (process of meaning making) and as a central point of reference
(product of permanent self and object world). Once they realize this fundamental
egocentricity, it may be felt as a constraint to further growth.
Postautonomous individuals often reject the self-centeredness and self-importance of the
previous stage as they realize their relative personal insignificance in terms of the totality of
human experience. They yearn to transcend their own ever-watchful, conscious egos. From
past encounters they have come to know of a state of being (peak experience as described by
Maslow, 1971) which is fundamentally different from all previous ways of knowing. It seems
to contain the answer to their yearnings.
During peak experiences one is no longer the center of ones world construction as at prior
stages, but just a witness to oneself as an experiencing being. This paradox of being, at the
same time, a rational, separate individual locus of consciousness while also feeling
interconnected and part of a deeper non-individualized, all-pervasive consciousness, is one of
the existential conflicts of the Construct-aware stage.57
[Construct-aware] adults sometimes struggle to find a balance between feeling their unique
self-experience and concomitant sense of importance in life, and seeing themselves just as a
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minute speck in the eternal scheme of things.They live with great inner tensions. They may
become preoccupied with notions of noncontrol, tolerance and acceptance as they find
themselves trapped in desiring to be free from desire, and intolerant of intolerance. People at
earlier stages do not detect such intractable paradoxes or double binds and therefore are not
generally concerned about them.58
[]They begin to understand that much of their mental habits are programmed and
automatic. They realize, for instance, that concepts and their definitions are based on
arbitrary conventions that make reality appear fixed and static in ways it never is.
Once the fluidity of experience is realized, the ego can no longer unconsciously organize
coherent meaning from experience, but becomes aware of itself as an organizer and as a
temporary, though necessary and useful construct.59
[] Construct-aware adults know empirically and intuitively that there is no clear
subject/object separation, no either/or, yet they are stymied by trying to transcend this state
of affairs.[They experience an] intensified search for accuracy and a defense against a
budding sense of realitys elusiveness.
At the Construct-aware stage, people show a heightened awareness that the mental habits of
thinking, expecting, defending and fearing are problematic in themselves. While the
Autonomous ego effectively, but unconsciously, coordinated its rich experience to support a
balanced self-sense, the postautonomous ego is no longer sure that it isand wants to bein
control. It sees itself trapped by automatic mental habits which, on a deeper level, it has
found inadequate.60
[] Construct-aware adults seem to realize that their self-identity is always and only a
temporary construct. Hence, they become less invested in the idea of an individual ego that
serves the unconscious function of creating a stable self-identity. They see through the
mental habits of analyzing, comparing, measuring, and labeling as a means to reify and map
experience. They understand the need for a different approach to knowing, one that responds
to the immediate, unfiltered experience of what is. This new way of knowing requires an
attitude of complete openness: One that is free from wishing for any particular outcome, as

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well as from the automatic habits of representational thought. Paradoxically, the very desire
for freedom from any particular idea of how the world should be, keeps one fettered within
that frame of reference. A genuine and radical opennessan openness that is completely
detached from any desired outcomeis the essence of a different mode of experience. In
short, the next step requires that ones yearning for a stable self-identity be let go and that
ones accustomed way of growing, knowing and learning be fundamentally transformed.61
An autonomous, well-integrated ego is the prerequisite for the development to unitive forms
of self-cognition. Jack Engler (1986) said it concisely: You have to be some-body before you
can be no-body (p. 17). Autonomous/Integrated individuals see themselves and are usually
experienced by others as somebody. They show high self-esteem. Construct-aware
individuals become aware of the anthropocentric self-importance of the earlier stance. They
may feel torn between high and low self-esteem. As Pascal expressed this paradox, [Man] is
nothing compared to infinity, and an infinity compared to nothingness. Construct-aware
individuals feel competent and powerful when comparing their highly developed mental
capacities and their ability to understand the complexities of life with those of most others.
But, at peak moments, when they see through the illusion of the stable, independent self and
the dysfunctional, unconscious aspects of rational behavior, they may feel annihilated, that
is, like nothing. The drama is the more salient, because at the Construct-aware stage
individuals have achieved a measure of ego-maturity that many outside observers would tend
to admire. However, Construct-aware subjects know that they are fettered within deep-rooted
mental habits that prevent them from developing the different kind of self-experience and
way of knowing that they yearn for. Struggling valiantly to relinquish control, desire, and
attachments, they inevitably fail. For the essence of the new way of understanding [Unitive
consciousness] are effortlessness, non-control, non-attachment, and radical openness.62

Main focus: Interplay of awareness, thought, action, and effects; transforming self and
others63

Qualities: Highly aware of complexity of meaning making, systemic interactions, and
dynamic processes; seeks personal and spiritual transformation and supports others in their
life quests; creates events that become mythical and reframe meaning of situations; may

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understand ego as a central processing unit that actively creates a sense of identity;
increasingly sensitive to the continuous re-storying of who one is; may recognize ego as
most serious threat to future growth; continually attend to interaction among thought,
action, feeling, and perception as well as influences from and effects on individuals,
institutions, history and culture; treat time and events as symbolic, analogical, metaphorical
(not merely linear, digital, literal); may feel rarely understood in their complexity by others64

How influences others: Reframes, turns inside-out, upside-down, clowning, holding up
mirror to society; often works behind the scenes65

Realm: beyond own culture: global66
Time frame: beyond own lifetime; evolution67
Cognition: Unitary concepts perceived, crossparadigmatic view68
Preoccupations: inner conflict around existential paradoxes and intrinsic problems of
language and meaning making69

Positive equilibration: acceptance of tension and paradox regarding human condition; revels
in complexity; committed individualism; wounded healer 70

Truth: No matter what level of abstraction and what level of cognitive insight one gains, one
is always separated from the underlying seamless reality or ultimate truth71

Example from SCT: I am sensitive, honest, striving to always love others, reflective,
sometimes to the point of being unable to get out of endless loops, striving to take
responsibility for myself ()72

Focus: Exploring the habits and processes of the mind and the way one makes sense of
experience through cognition and language73

Self-definition: Complex matrix of self-identifications, at the same time questioning their
adequacy. Description of self in stages (approximations) and critique of conventional
labeling74

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Dominant center of awareness: Rational mind plus intimations of transcendent awareness,
and intuitive knowledge during peak moments75

Range of awareness: Aware of the limits of symbolic codification and rational thought: aware
of ego and conventional reality as constructs. Keenly aware of difference between map and
territory76

Method of knowing: Rational analysis with awareness of the mechanics of thought, symbolic
codification, construction of meaning. Contemplation of limitations of present way of
knowing existential paradox77

Goal: To be aware78

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Order of Consciousness at the Turquoise Stage
5th Order79
In Robert Kegans words
The psychologic that coordinates the new objects of experience, the institutions, brings about
a revolution in Freuds favorite domains, love and work. If one no longer is ones institutions,
neither is one any longer the duties, performances, work roles, or careers to which
institutionality gives rise. One has a career; one no longer is a career. The self is no longer so
vulnerable to the kinds of ultimate humiliation that the threat of performance failure holds
out, because the performance is no longer ultimate. The functioning of the organization is
no longer an end in itself, and the person is interested in the way it serves the aims of her new
self, whose community stretches beyond that particular organization. The self seems able to
hear negative reports about its activities, whereas before it was those activities and therefore
literally irritable before such reports. Every new stage represents a capacity to listen to what
before one could hear only irritably, and a capacity to hear irritably what before one could
not hear at all. But the increased capacity of the person at stage 5 to hear and seek out
information that might cause the self to alter her behavior or share in a negative judgment of
that behavior is but a part of that wider transformation that makes stage 5 people capable, as
never before, of intimacy. In stage 4 ones feelings seem often to be regarded as a kind of
recurring administrative problem, which the successful ego-administrator resolves without
damage to the smooth functioning of the organization. When the self is located not in the
institutional but in the coordinating of the institutional, ones own and others, interior life
is freed up (or broken open) within oneself, and with others. This new dynamism results
from the capacity of the new self to move back and forth between psychic systems within
itself. Emotional conflict seems to become both recognizable and tolerable to the self.
At stage 3, emotional conflict cannot yet be recognized by the self; one can feel torn between
the demands from one interpersonal space and those from another, but the conflict is taken
as out there; it is the ground and the stage 3 person is the figure upon it. At stage 4, we have
said, this conflict comes inside. The dawn of the self as a self (the institutional self) creates

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the self as the ground for conflict, and the competing poles are figures upon it. Emotional
conflict is recognized but not tolerable; that is, it is ultimately costly to the self. The self at
stage 4 is brought into being for the very purpose of resolving such conflict, and its inability
to do so jeopardizes its balance. Stage 5 people, by recognizing a plurality of institutional
selves within the (interindividual) self, are thereby open to emotional conflict as an interior
conversation.
One way of speaking of the new capacity for intimacy, then, is to say that is springs from the
capacity to be intimate with oneself. The self surrenders her counterdependent independence
for an interdependence. Having a self which is the hallmark of the advance by stage 5 over
stage 4, the person now has a self to share. This sharing of the self at the level of intimacy
permits the emotions to live in the intersection of systems, to be re-solved between one selfsystem and another. Rather than the attempt to be both close and autoregulative,
interindividuality permits one to give oneself up to another, to find oneself in what Erikson
has called a counter-pointing of identities.

Subject: Dialectical (Trans-ideological/post-ideological: testing formulation, paradox,
contradiction, oppositeness); Inter-institutional (Relationship between forms;
interpenetration of self and other); Self-transformation (Interpenetration of selves, interindividuation)

Object: Abstract systems, ideology; Institution, relationship-regulating forms; Selfauthorship, self-regulation, self-formation

Underlying Structure: Trans-system, trans-complex
The fifth order moves form or system from subject to object, and brings into being a new
trans-system or cross-form way of organizing reality. For the Bakers, the good working of
the self and its recognition by the other begins with a refusal to see oneself or the other as a
single system or form. The relationship is a context for sharing and an interacting in which
both are helped to experience their multipleness, in which the many forms or systems that

each self is are helped to emerge.80

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Values at the Turquoise Stage of Consciousness
The Intuitive Existence The BO State (Turquoise)81
In Clare Graves words
In the latter part of my studies I had some people appear whose thinking about what was
mature human behavior was different from any that I had previously experienced. As I looked
into it, it was apparent that these few individuals Ive only had six of them in my data so far
who have thought in this different mannerjust didnt see the world in any of the other
seven ways. Theyre beginning to think in a way that intuition, subjectivism plays a great deal
more in their behavior than in any of the other systems. The conception you get here was a
very interesting one: Ill be damned if I know. You go into an almost mystical conception
where the guy says he has a sort of feeling what a healthy human being is.
They are most like the tribalistic, second-level people. In fact, they think in many respects in a
higher order magical superstitious way about the world of which they are a part.What I
found in the eighth level was that one thing above all else stood out, that these people
thought the most stupid question you could possibly ask yourself was: Do you know
yourself? These people said: No one is ever going to know himself. Know thyself is
ridiculous. There is no way that one can ever know the permutations and combination of
eleven billion cells with over ten thousand interconnections. It cant possibly be known.
For those men who have come relatively to satisfy their need to esteem life, a new existential
state, the BO state is just beginning to be. It emerges when problematic man truly realizes
that there is much he will never know about existence. This insight brings man to the end of
his first ladder value trek because now man learns he must return to his beginning and travel
again, in a higher order form, the road by whence he has come. A problem-solving existence is
not enough. It must become subordinated within a new form of autistic existence. This I call
the intuitive existence after the eighth-level thema of existence, adjust to the reality of

existence which is that you can only be, you can never really know.

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These eighth-level experientialistic values are only beginning to emerge in the lives of some
men. Two young people living together without the concerns for all our technological
trappings and all our prescriptions for dress and demeanor are not necessarily the rebellious,
slovenly, dogmatic beatniks whose values are basically fifth level. That is a serious
misinterpretation of the behavior at the eighth level. The fact that he is not concerned with
proper behavior, the fact that he seems not to live by the rules is not angry non-conformity.
It is that he values deeper human things more. It is that he follows his impressions, not an
established order.
The eighth-level values we also call impressionistic. It is at BO where man must learn to
fashion a life that honors and respects all the different levels of human being. Here again he
adjusts to the world, to a world he will never really come to know. He values what he feels he
should, not just what his knowledge tells him he should. Here man values those vast realms
of consciousness still undreamed of, vast ranges of experience like the humming of unseen
harps we know nothing of within us. He values wonder, awe, reverence, humility, fusion,
integration, unity, simplicity, the poetic perception of realitynon-interfering perception
versus active controlling perception, enlarging consciousness, and the ineffable experience.
Since eighth-level man need not attend so much to the problems of his existence (for him
they have been solved), he values those newer, deeper things in life which are there to be
experienced. He values escaping from the barbed wire entanglement of his own ideas and
his own mechanical devices He values the marvelous rich world of context and sheer fluid
beauty and [fearless] face-to-face awareness of now-naked-life Perceiving the world as
somewhat beyond his ken, there is a serious, stable cast to the values of the eighth-level man.
Cooperation and trust are most seriously valued to the extent that he will withdraw from
relationships that cannot be based on such.
Play, exhibitionism, receiving the plaudits of others, mean little if anything to man at this
level. It is not that he cannot play, nor is it that he cannot or wont dominate. It is that he
prefers serious endeavor and cares not to dominate. He does not value adjusting to the world
as authority says it is; nor does he value the imposition of his self upon the world. What he
values is adjusting to the world as he senses it to be.

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At the second being level, BO, man will be driven by knowledge and human faith. The
knowledge and competence acquired at the AN level will bring him to the level of
understanding, the BO level. His problems, now that he has put the world back together,
will be those of bringing stabilization to life once again. He will need to learn how to live so
that the balance of nature is not again upset, so that individual man will not again set off on
another self-aggrandizing binge. His values will be set not by the accumulated wisdom of the
elders, as in the BO system, but by the accumulated knowledge of the knowers. But here
again, as always, this accumulating knowledge will create new problems and precipitate man
to continue up just another step in his existential staircase.
Personal experience has shown this person that no matter how much information is
available, one can never know or understand all things. Reality can be experienced, but never
known. The BO insists on an atmosphere of trust and respect to be integrated into the
organization. He resists coercion and restrictions in a quiet, personal waynever in an
exhibitionistic manner. They avoid relations in which others try to dominate and seek not to
dominate others, but can provide firm direction as required.
In Don Beck and Chris Cowans words

Bottom line: Global order and renewal82
Basic theme: Experience the wholeness of existence through mind and spirit83
Whats important: Holistic, intuitive thinking and cooperative actions; waves of integrative
energies; uniting feeling with knowledge; seeing the self as both distinct and a blended part
of a larger, compassionate whole; recognition that everything connects to everything else in
ecological alignments; universal order, but in a living, conscious fashion not based on
external rules [amber] or group bonds (green); the possibility and actuality of a grand
unification; the detection of harmonics, mystical forces, and the pervasive flow-states that
permeate any organization84

Where seen: David Bohms theories; Rupert Sheldrakes work on morphic fields; Gandhis
ideas of pluralistic harmony; Mandelas pluralistic integration; integral-holistic systems
thinking85
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Morals and Faith at the Turquoise Stage of Consciousness
No research available. See the next level of consciousness, Indigo, which has a morals stage
(Stage 7 Universal spiritual) which Kohlberg theorized exists.

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THE INDIGO STAGE OF CONSCIOUSNESS

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Cognition at the Indigo Stage of Consciousness
[Note: For the remaining levels of cognitive development, only the phenomenological data
from Sri Aurobindo is available. There is not any data available on the structure of
consciousness at this stage, such as the data that Piaget, Commons, and Richards were able
to reveal. This is likely because there are so few people that have reached this stage of
cognitive development and any researcher would probably have to be at that stage of
cognitive development or higher to even be able to see and understand the structures. Sri
Aurobindos research is phenomenological; he is reporting his own experience of each of
these stages. Thus the perspective at this point shifts from looking at the structure of a
cognitive stage to looking from within a stage of cognitionfrom the objective view to the
subjective experience. - Barrett]

Illumined Mind
In Sri Aurobindos words
[A] greater Force is that of the Illumined Mind, a Mind no longer of higher Thought, but of
spiritual light. Here the clarity of the spiritual intelligence, its tranquil daylight, gives place or
subordinates itself to an intense luster, a splendour and illumination of the Spirit: a play of
lightnings of spiritual truth and power breaks from above into the consciousness and adds to
the calm and wide enlightenment and the vast descent of peace which characterise or
accompany the action of the larger conceptual-spiritual principle, a fiery ardour of realization
and a rapturous ecstasy of knowledge. A downpour of inwardly visible Light very usually
envelops this action; for it must be noted that, contrary to our ordinary conceptions, light is
not primarily a material creation and the sense or vision of light accompanying the inner
illumination is not merely a subjective visual image or a symbolic phenomenon: light is
primarily a spiritual manifestation of the Divine Reality illuminative and creative; material
light is a subsequent representation or conversion of it into Matter for the purposes of the
material Energy. There is also in this descent the arrival of a greater dynamic, a golden drive, a
luminous enthousiasmos of inner force and power which replaces the comparatively slow

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and deliberate process of the Higher Mind by a swift, sometimes a vehement, almost a violent
impetus of rapid transformation.86
The Illumined Mind does not work primarily by thought, but by vision; thought is here only
a subordinate movement expressive of sight.A consciousness that proceeds by sight, the
consciousness of the seer, is a greater power for knowledge than the consciousness of the
thinker. The perceptual power of the inner sight is greater and more direct than the
perceptual power of thought.As the Higher Mind brings a greater consciousness into the
being through the spiritual idea and its power of truth, so the Illumined Mind brings in a
still greater consciousness power. It can effect a more powerful and dynamic integration; it
illumines the thought-mind with a direct inner vision and inspiration, brings a spiritual sight
into the heart and a spiritual light and energy into its feeling and emotion, imparts to the
life-force a spiritual urge, a truth inspiration that dynamises the action and exalts the lifemovements; it infuses into the sense a direct and total power of spiritual sensation so that
our vital and physical being can contact and meet concretely, quite as intensely as the mind
and emotion can conceive and perceive and feel, the Divine in all things; it throws on the
physical mind a transforming light that breaks its limitations its conservative inertia, replaces
its narrow thought-power and its doubts by sight and pours luminosity and consciousness
into the very cells of the body.87

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Self-Identity at the Indigo Stage of Consciousness
No significant research available. The next self-identity stage identified is the Unitive stage,
which falls between the Violet and Ultraviolet stages of consciousness. It is listed in the
Ultraviolet section below.

Orders of Consciousness, Values and Faith at the Indigo Stage of
Consciousness
No research available.

Morals at the Indigo Stage of Consciousness
Stage 7 - Universal Spiritual
In Lawrence Kohlbergs words
The Postulation of a Soft Hypothetical Seventh Stage
We conceptualize Stage 7 as a high soft stage in the development of ethical and religious
orientations, orientations which are larger in scope than the justice orientation which our
hard stages address. Generally speaking, a Stage 7 response to ethical and religious problems
is based on constructing a sense of identity or unity with being, with life, or with God. With
reference to the work of James Fowler (1981), Kohlberg and Power (Volume 1, Chapter 9)
present a theoretical analysis and case material concerning this seventh stage of ethical and
religious orientations which appears after the attainment of postconventional justice
reasoning.
To answer the questions Why be moral? Why be just in a universe filled with injustice,
suffering, and death? requires one to move beyond the domain of justice and derive replies

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from the meaning found in metaethical, metaphysical, and religious epistemologies. Power
and I (Volume 1, Chapter 9) basing our theoretical conclusions on empirical findings, suggest
that meaningful solutions to these metaethical questions are often articulated within
theistic, pantheistic, or agnostic cosmic perspectives.
In addressing this issues of a high seventh stage, Shulik, Higgins, and I (see Kohlberg, 1984,
in press) present case material based on the use of Fowlers (1981) faith interview with a
sample of aging persons. These interview responses suggest that soft stages of what Fowler
calls faith and what we call ethical and religious thinking continue to chart adult
development which occurs after the development and stabilization of postconventional
justice reasoning (i.e., reasoning based on the differentiation of self and other, subject and
object), ethical and religious soft stage development culminates in a synthetic, nondualistic
sense of participation in, and identity with, a cosmic order. The self is understood as a
component of this order, and its meaning is understood as being contingent upon
participation in this order.
From a cosmic perspective, such as the one just described, post conventional principles of
justice and care are perceived within what might be broadly termed a natural law framework.
From such a framework, moral principles are not seen as arbitrary human interventions;
rather, they are seen as principles of justice that are in harmony with broader laws regulating
the evolution of human nature and cosmic order.
Thus, in our opinion, a soft Stage 7 of ethical and religious thinking presupposes but goes
beyond postconventional justice reasoning. More generally, we believe that the development
of soft stages toward the cosmic perspective just described informs us of trends in human
development which can not be captured within a conceptual framework restricted to the
study of justice reasoning per se.88
The observed relationships between moral and religious development are consistent with
the philosophies and psychologies of Dewey, Mead, and Baldwin, which assume that
religious reasoning ultimately derives either from moral reason or from reasoning about the
world of society and nature. These relationships also fit our own natural law approach,
which diverges from these theories in attri buting more autonomy to religious experience and

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reasoning. In our view, there are problems, experiences, and thinking that are centrally
religious and metaphysical, although the problems depend in part on moral structures for
their formulation.
This view we are able to most clearly elaborate in terms of the experience and judgments of
people at what we think to be Stage 7,a sixth or highest stage of religious judgment. The
center of the highest stage is experiences that are most distinctively religious experiences of
union with deity, whether pantheistic or theistic. These experiences we do not interpret in a
reductionistic psychological manner, as does the Freudian theory, of mystic experience as a
survival of an early feeling of union with the mother. We treat it instead as both arising from,
and contri buting to, a new perspective. We term this new perspective cosmic and infinite,
although of course the attainment of such a perspective is only an aspiration rather than a
complete possibility. The attainment of this perspective results from a new insight. Using
Gestalt psychology language for describing insight, we term it a shift from figure to ground,
from a centering on the selfs activity and that of others to a centering on the wholeness or
unity of nature or the cosmos. In Spinozas view, the experience of the union of the mind
with the whole of nature results from the cognitive ability to see nature as an organized
system of natural laws and to see every part of nature, including oneself, as parts of that
whole.
This act of insight is, however, not purely cognitive. One cannot see the whole or the infinite
ground of being unless one loves it and aspires to love it. Such love, Spinoza tells us, arises
first out of despair about more limited, finite, and perishable loves. Knowing and loving God
or Nature as the ground of a system of laws knowable by reason is a support to our
acceptance of human rational moral laws of justice, which are part of the whole.
Furthermore, our love of the whole or the ultimate supports us through experiences of
suffering, injustice, and death.
Spinoza centers on the love of God or nature; Teilhard, however, sees God not only as the
ultimate object of love but also as ultimately loving. Central to his view is the idea of the
cosmos as evolving to higher levels of consciousness and organization. The principle or end
of this evolution is love.

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In our view, then, a psychological theory of religious stages, particularly a highest stage, rests
on philosophic theory, a set of metaphysical and religious assumptions consistent with, but
not reducible to, rational science and morality. This view parallels the claims we make about
moral reasoning, which requires an autonomous moral philosophy for its definition. In the
case of morality, we claim that there is a single definable structure defining sixth or highest
stage and that this structure can be interpreted and justified by various rigorous theories, of
which Rawls theory is the best example.
In the case of Stage 7, a highest level of ethical and religious thinking, the structure is much
less unitary and definable. Correspondingly, speculative theories such as those of Spinoza
and Teilhard de Chardin arising from and justifying this structure are more diverse and less
rigorous than moral theories.
These theories, however, derive from a qualitatively new insight and perspective we call Stage
7. The speculative philosophies that formulate this insight are not meaningless metaphysics,
then, as positivism holds, but constructions essential for understanding human
development.89

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THE VIOLET STAGE OF CONSCIOUSNESS

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Cognition at the Violet Stage of Consciousness
Intuitive Mind
In Sri Aurobindos words
[The Higher Mind and the Illumined Mind] enjoy their authority and can get their own
united completeness only by a reference to a third level; for it is from the higher summits
where dwells the intuitional being that they derive the knowledge which they turn into
thought or sight and bring down to us for the minds transmutation. Intuition is a power of
consciousness nearer and more intimate to the original knowledge by identity; for it is always
something that leaps out direct from a concealed identity. It is when the consciousness of the
subject meets with the consciousness in the object, penetrates it and sees, feels or vibrates
with the truth of what it contacts, that the intuition leaps out like a spark or lightning-flash
from the shock of the meeting; or when the consciousness, even without any such meeting,
looks into itself and feels directly and intimately the truth or the truths that are there or so
contacts the hidden forces behind appearances, then also there is the outbreak of an intuitive
light; or, again, when the consciousness meets the Supreme Reality or the spiritual reality of
things and beings and has a contractual union with it, then the spark, the flash or the blaze
of intimate truth-perception is lit in its depths. This close perception is more than sight,
more than conception: it is the result of a penetrating and revealing touch which carries in it
sight and conception as part of itself or as its natural consequence. A concealed or
slumbering identity, not yet recovering itself, still remembers or conveys by the intuition its
own contents and the intimacy of its self-feeling and self-vision of things, its light of truth, its
overwhelming and automatic certitude.
Intuition sees the truth of things by a direct inner contact, not like the ordinary mental
intelligence by seeking and reaching out for indirect contacts through the sense etc. But the
limitation of the Intuition as compared with the supermind is that it sees things by flashes,
point by point, not as a whole. Also in coming into the mind it gets mixed with the mental
movement and forms a kind of intuitive mind activity which is not the pure truth, but

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something in between the higher Truth and the mental seeking. It can lead the consciousness
through a sort of transitional stage and that is practically its function.90

Self-Identity at the Violet Stage of Consciousness
No significant research available. The next self-identity stage identified is the Unitive stage,
which falls between the Violet and Ultraviolet stages of consciousness. It is listed in the
Ultraviolet section below.

Order of Consciousness at the Violet Stage
No research available.

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Values at the Violet Stage of Consciousness
Transcendent Consciousness (Coral)
In Jenny Wades words

Characteristics of Transcendent Consciousness91
Primary motivation

Transcending the egoic self to grasp the Absolute

Ultimate value

Unity with the Ground of All Being

Attitude toward life

Reverence and appreciation for life as the manifestation of
the Absolute
Attachment to life in its manifest forms must be overcome

Perception of death

Physical death is unimportant except as an opportunity for
greater unity
Ego death is ardently pursued through persistent practices

Self boundaries

The ego with all its psychic structures
The self is constructed

Perception of temporality

Simultaneously infinite and historical, i.e., holonomic
Time is constructed
Plastic, fluid, timeless

Concept of other

Appreciated for their participation in the Ground of All
Being regardless of outward form
Great compassion for and identification with all life forms

Locus of control

External regarding grace and power of the Absolute
Being at one with reality leads to participation in creating it

Level of abstraction

Holonomic, paradoxical epistemology

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Spatial boundaries are open
All variables are interdependent
Reality is constructed
Reality is shaped by certain participants
Options for action

Infinite and unbounded by Newtonian laws

Correct option

One that will enhance unity with the Ground of All Being

[T]he one dimension that reliably demarcates this stage as a single developmental level
ismotivation. Whether the initial incentive comes from pleasure or despair is not
important. The identifying motivation for this stage concerns transcending the ego and
perceptual limitations in order to grasp the quintessence of Absolute Reality, according to all
the esoteric traditions. Personal development at this stage becomes a spiritual quest to escape
the objectification of the ego and the appearance of reality, in order to understand their
quiddity. Self-transcendence is recognized as unobtainable by intellectual study or emotional
longing, though these must be present. The way entails an arduous psychological and
spiritual process and the liberation of a latent stage of consciousness (Vaughan 1989a, 23).
The questvariously cloaked by enculturationinvolves constant struggle, resistance, and
directed effort, through some kind of disciplined practices that focuses the mine, enabling it
to deconstruct ordinary perceptual realities. Practices for focusing attention are diverse.
Esoteric, religious, and secular techniques include meditation; yoga; the martial arts and
other forms of physical training; sensory deprivation or overloading through motion, sound,
gazing, and the like; trance; ingestion of psychotropic drugs; and altered breathing, to name a
few. An outgrowth of all such techniques is the experiencing of nonordinary states of
awareness. Since the availability to experience an altered state is available to virtually everyone
operating at any level of consciousness, the significance attached to an ego-transcending
motivation is of paramount importance in distinguishing the Transcendent stage from any
others that include altered states, and from the altered states themselves. Not only is egotranscendence the crucial stage delimiter, it also underscores the potential for the misuse or

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idealization of nonordinary states at earlier (egoic) stages (Wilber, Engler, and Brown 1986;
Maslow 1971, 1982, 1987; Vaughan 1989b). The desire for ego transcendence drives some
form of disciplined practice, of which altered states and personal benefit are only a byproduct, not an end.92
In summary, although the Transcendent stage is, in many ways characterized by altered
states, they are not in themselves indicative of any particular developmental level, certainly
not a high level of personal integration. Determination to rescind the fully realized self for
the Absolute is the essential qualifier of this stage. The expression of self-transcendence
during ordinary states, as well as the cognitive complexity that integrates altered-state
material into the intervals of ordinary awareness, are key distinguishers of Transcendent
consciousness.93
Furthermore, this holonomic perception does not appear to be merely subjective. It seems
to become actual in the real world, operating like the Heisenberg principle in terms of the
individuals interactions during ordinary consciousness not just altered states. That is to
say, the subjects attention to occurrences may begin to affect the behavior of environmental
elements. The adepts relationship to reality now includes direct participation, with an
increased ability to shape the environment in ways that transcend Newtonian physics, using
new physical and mental abilities (Wilber, Engler, and Brown 1986; Wilber 1985, 1986;
Jantsch 1975, 1980; Jantsch and Waddington 1976).
This capacity goes beyond the observation of synchronicities that seem to bring unusual
temporal convergence to events beyond coincidence (Jung 1985a, 1985d). Subsequent to the
deconstruction of gross perceptions such as the time/space matrix and ordinary self system,
there is an increase in paranormal powers that entail the minds effect on physical reality
reported in virtually all advanced spiritual traditions. Even at a lower developmental level,
athletes and martial arts practitioners frequently report the slowing of time when they are
focused on a play, enabling them to move with great precision or faster than the slow-motion
events around them (Floyd 1974; Smith 1984). Out of Dosseys compilation of 131 rigorously
controlled experiments on healing using prayer, more than half the results showed
statistically significant benefits (1993). Meditators report an increase in psi activity, such as

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clairaudience, seeing through solid objects, telekinesis, out-of-body experiences,
precognition, and the like (Goleman 1988; Kapleau 1989; Chang 1959; Wolman and Ullman
1986). At the Transcendent stage, these powers are regarded as rather valueless, more of a
distraction or potential pitfall for the ego than anything else, although occasionally they are
employed for the good of others (Wilber, Engler, and Brown 1986; Huxley 1945; Goleman
1988). Since lower levels of consciousness have been so preoccupied with power and control
issueseven in an ameliorated form at the Au thentic level as personal growth the dismissal
of extraordinary abilities as a hindrance underscores the importance of motive in noetic
development.
New physical abilities can also include control over previously autonomic functions:
miraculous feats of strength and quickness, imperviousness to pain and physical harm, and
volitional changes in metabolic and immunological functioning (Ornstein and Sobel 1987).
Such capabilities suggest intentional control of some functions of the small mindsindeed
of subtle systems throughout the entire body. Deliberate alignment of the small minds may
be possible because adepts begin to retain the high-voltage, slow-wave brain activity of altered
states even when they are awake and are going about normal tasks (Cade and Cowell 1979;
tart 1972; Smith 1984; Brown 1986). In contrast to the rapid beta waves of normal, waking
consciousness, the high-voltage, slow-wave EEGs of advanced practitioners during ordinary
alert states seems to permit greater mental capability. Adepts have been shown to have
improved memory access, greater creativity, better overall mental efficiency, attention
without habituation, faster reaction times, enhanced sensory acuity, and psychic powers.
In conclusion then, people at the Transcendent stage seem not merely to imagine a
holonomic world, but to exist in it at some level. Their phenomenological experience includes
the interpenetration of the enfolded eminent and Absolute realitiestwo different orders of
time and space and to a degree, their unusual powers demonstrate a capacity to operate
outside normal Newtonian spatiotemporal limits. Since comparatively few people pursuing
ego transcendence indulge in any display or exploration of these capabilities, it is difficult to
generalize further about their ability to shape material reality except to say that they
apparently cannot avoid eventual physical deterioration and death. Manifestation seems
finitely bound in some areas.94

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On the affective side, residual positive effects from altered states become primary traits
during intervals of ordinary consciousness; they include feelings of gratitude, generosity,
loving kindness, heightened enjoyment of sensual experience, and an alleviation of personal
suffering (Vaughan 1985, 1989a, 1989b; Assagioli 1965; Huxley 1945). Compassion becomes
effortless. A sense of oneness with all creation prevails. Others are honored for their
participation in Cosmic Mind, regardless of their behavior or appearance. The flow state of
selfless immersion in the present becomes virtually constant. People at this level appear to be
unselfish, serene, and insightful, yet at the same time, eminently practical.95

Morals and Faith at the Violet Stage of Consciousness
No research available.

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THE ULTRAVIOLET STAGE OF CONSCIOUSNESS

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Cognition at the Ultraviolet Stage of Consciousness
From Jenny Wade on Koplowitz research
The only Western developmentalist to map [Ultraviolet] consciousness cognitively (as an
ordinary state, as opposed to Wilbers treating it as a religious experience) is Koplowitz
(1990). According to Koplowitz, at this level causality is perceived as all-pervading, the
manifestation of a single dynamic. All boundaries, relationships, and permanent objects are
understood to be constructed. Reality is apprehended without mediation or symbolic
elaboration. Reality is the self. There is only One permanent object, and It is the Self. Since
variables are interdependent, there is only One variable. And the Variable is the Permanent
Object.96

Overmind
In Sri Aurobindos words
Between the supermind and the human mind are a number of ranges, planes or layers of
consciousness one can regard it in various waysin which the element or substance of mind
and consequently its movements also become more and more illumined and powerful and
wide. The overmind is the highest of these ranges; it is full of lights and powers; but from the
point of view of what is above it, it is the line of the souls turning away from the complete
and indivisible knowledge and its descent towards the Ignorance. For although it draws from
the Truth, it is here that begins the separation of aspects of the Truth, the forces and their
working out as if they were independent truths and this is a process that ends, as one
descends to ordinary Mind, Life and Matter, in a complete division, fragmentation,
separation from the indivisible Truth above.97
The next step of the ascent brings us to the Overmind; the intuitional change can only be an
introduction to this higher spiritual overture. But the Overmind, even when it is selective
and not total in its action, is still a power of cosmic consciousness, a principle of global
knowledge which carries in it a delegated light from the supramental Gnosis. It is, therefore,
only by an opening into the cosmic consciousness that the Overmind ascent and descent can

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be made wholly possible: a high and intense individual opening upwards is not sufficient; to
that vertical ascent towards summit Light there must be added a vast horizontal expansion of
the consciousness into some totality of the Spirit. At the least, the inner being must already
have replaced by its deeper and wider awareness the surface mind and its limited outlook and
learned to live in a large universality; for otherwise the overmind view of things and the
overmind dynamism will have no room to move in and effectuate its dynamic operations.
When the Overmind descends, the predominance of the centralising ego-sense is entirely
subordinated, lost in largeness of being and finally abolished; a wide cosmic perception and
feeling of a boundless universal self and movement replaces it: many motions that were
formerly egocentric may still continue, but they occur as currents or ripples in the cosmic
wideness. Thought, for the most part, no longer seems to originate individually in the body
or the person but manifests from above or comes in upon the cosmic mind-waves: all inner
individual sight or intelligence of things is now a revelation of illumination of what is seen or
comprehended, but the source of the revelation is not in ones separate self but in the
universal knowledge; the feelings, emotions, sensations are similarly felt as waves from the
same cosmic immensity breaking upon the subtle and the gross body and responded to in
kind by the individual centre of the universality; for the body is only a small support or even
less, a point of relation, for the action of a vast cosmic instrumentation. In this boundless
largeness, not only the separate ego but all sense of individuality, even of a subordinated or
instrumental individuality, may entirely disappear; the cosmic existence, the cosmic
consciousness, the cosmic delight, the play of cosmic forces are alone left: if the delight or the
centre of Force is felt in what was the personal mind, life or body, it is not with a sense of
personality but as a field of manifestation, and this sense of the delight or of the action of
Force is not confined to the person or the body but can be felt at all points in an unlimited
consciousness of unity which pervades everywhere.98
It is (sometimes directly, sometimes indirectly) by the power of the overmind releasing the
mind from its close partitions that the cosmic consciousness opens the seeker and he
becomes aware of the cosmic spirit and the play of the cosmic forces. It is from or at least
through the overmind plane the original pre-arrangement of things in this world is effected;
for from it the determining vibrations originally come.99

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The overmind has to be reached and brought down before the supermind descent is at all
possible for the overmind is the passage through which one passes from Mind to
supermind.100

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Self-Identity at the Ultraviolet Stage of Consciousness
Unitive Stage (Ironist)
In Susanne Cook-Greuters words
The ability to abstain from automatically trying to explain everything characterizes selfunderstanding at the Unitive stage.101Unlike people at previous stages, the Unitive person
no longer feels a need to reach after fact and reason. Objective self-knowledge no longer
satisfies the need for constancy as it does for the highest stages in Loevingers theory. Instead,
unfiltered experience or the perception of ongoing process, rhythm and flux provide inner
stability and affirmation.102
The self-sense of the Unitive stage is fluid, undulating, based on peoples trust in the
intrinsic value and processes of life. In Unitive self-experience, individuals see through the
function of the ego to objectify and reify the self by defining (delimiting) it. They experience
the self in its moment to moment transformation and therefore consciously decline to satisfy
the implicit demand for objective self-identification. They understand that the striving for
individual permanence is an impossible and unnecessary dream in the face of their experience
of the continuous change in states of awareness. They also see the ego with its striving for
independence and for permanent, objective identity as just one way among others of how one
is conscious of being. Thus, the symbolic, representational self has been deconstructed and
given way to a whole new mode of perception.103
In contrast to the Construct-aware stage C9 (5/6), individuals at the Unitive stage have
replaced habitual, conscious mental processing by immersing themselves in the immediate,
ongoing flow of experience. They can consistently maintain an awareness of their thoughts,
feelings, behavior, perceptions and states of alertness, not just experience them occasionally.
They have become, primarily, non-judgmental witnesses to their own being-becoming. They
can observe the many roles they, secondarily, play out on the stage of life.104
Their openness to ongoing experience combined with a conscious refusal to reify and codify
experience makes this stage fundamentally and structurally different from all previous ego

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stages. In addition, people with a fluid, transcendent self-sense seem to be free from the
anxiety accompanying not-knowing that characterizes all earlier ego stages. Consciousness
or rational awareness is no longer perceived as a shackle, but as just another phenomenon
that assumes foreground or background status depending on ones momentary focus.105
By stage C10, individuals no longer try to consciously overcome the rational mental habits,
but have relaxed enough to be open to naked experience and to mental activities as they
unfold. The two sides of the Pascalian paradox are now integrated: feelings of ones
relatedness and of ones separateness and uniqueness are experienced without undue tension
as changing perceptions of and equal manifestations of being. At this level of integration,
adults can look at themselves and at other beings simultaneously from multiple points of
view and shift focus effortlessly among many objects of attention and states of awareness.
They seem to operate within a cosmic time frame which embraces all of earths history as well
as its future. They feel embedded in the processes of nature: birth, growth and death, joy and
pain are seen as natural occurrences, patterns of change in the flux of time.106
Persons at the Unitive stage transcend narrow ego-boundaries. They have open boundaries
and exhibit attunement awareness, the explicit immersion in the ongoing indeterminate
process of being (Chinen, 1990). Truth is imminent in the universe and can be apprehended
in this ready, open-process stance, but it cannot be grasped by effort or purely rational
means.107
It is important to realize that from a Unitive point of view higher stages are not better than
lower ones because all are necessary parts of interconnected reality and an overall
evolutionary process where everything is and will be just the way it is. Unitive thinkers also
accept themselves as is in a non-controlling way. No matter how great their achievements
may be, they are aware that these are only a drop in the pool of ongoing human endeavors.
Moreover, as often as they may fall short, they do not dwell on their failings but move on into
the next moment.108
The reality that they relate to most is the undifferentiated phenomenological continuum or
the creative ground or unified consciousness. Every object, word, thought, and every theory is

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seen as a human construct: separating out, creating boundaries where there are none and
where there need be none.109
The quest for meaning and connection is an essential aspect of the human condition.
Individuals at the Unitive stage feel interconnected with others as they understand and share
that condition. Because of the unitive ability (Maslow, 1971, p. 111), they are tolerant and
compassionate, and feel an affinity with all expressions of life. They respect the essence in
others and therefore do not need them to be different than they are. They can appreciate the
very perfection of flatwormness in the simplest flatworm and marvel at the beauty, power
and diversity manifest in creation.110
For the person at the Unitive stage, peak experiences no longer have an out-of-this-world
quality, they have become a habitual way of being and experiencing. The present is where the
past and the future interpenetrate. Total openness releases people to be in tune with truth
and beauty, to have visionary experiences, that is to comprehend things in a holistic way, not
solely through the filter of the rational mind. Expressed differently, individuals at this stage
can access reality directly, im-mediately as well as mediated through symbolic
representation. The difference is that they are aware of both.111

Main focus: Being, non-controlling consciousness; witnessing flux of experience and states of
mind112

Qualities: Emergence of a perspective that is ego-transcendent or universal; people holding
this stage of consciousness seem to experience themselves and others as part of ongoing
humanity, embedded in the creative ground, fulfilling the destiny of evolution (CookGreuter, 2002, p. 32); consciousness ceases to appear as a constraint but rather as one more
phenomenon that can be foreground or background; an integration of feelings of
belongingness and separateness occurs; multiple points of view can be taken effortlessly; the
pattern of constant flux and change becomes the context for feeling at home; one is able to
respect the essence in others, no matter how different they may be; one is in tune with their
lifes work as a simultaneous expression of their unique selves and as part of their shared
humanity.113

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How influences others: No research data available
Realm: Universe
Time frame: Eternity

} Time/space continuum114

Cognition: Unitary concepts embraced115
Preoccupations: being, non-controlling consciousness, witnessing of flux of experience116
Positive equilibration: tolerant, unassuming presence, fully empathetic, non-interfering
ability to be with whatever is117

Truth: Imminent, experiential truth of interconnectedness and being-becoming. Nonlocalized, witnessing Self experienced118

Example from SCT: I am alive, trundling along, making sense as best as I can, diversifying &
expanding while consolidating & contracting119

Focus: Non-evaluating. Integrative witnessing of ongoing process of experience120
Self-definition: Description of self as in constant flux and transformation; transcendent
awareness: I am no(-)body, no(-)thing121

Dominant center of awareness: Metarational, postrepresentational, immediate, integrative
awareness and direct experience of what is122

Range of awareness: Aware of the perceptional flux and changing levels of awareness; life as
is; aware of illusion of permanent, individual self and object world. Cognizant of witnessSelf123

Method of knowing: Contemplation, witnessing of continuous flux; subjective experience of
non-symbolic mode of direct knowing and apperception; intellect and intuition are used, but
not overvalued124

Goal: To be125

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Order of Consciousness at the Ultraviolet Stage
No research available. Kegan has indicated that there may very well be a sixth order.126

Values at the Ultraviolet Stage of Consciousness
Unity Consciousness
In Jenny Wades words

Characteristics of Unity Consciousness
Primary motivation

Nonemerely living in the Ground of All
Being

Ultimate value

None

Attitude toward life

Non-attachment

Perception of death

There is no death except cessation of the
body
Everything is immortal and constantly
transmuting, therefore there is no
attachment to life or death because each
contains the other

Self boundaries

None; the self is the same as Cosmic
Consciousness
Recognition of the body-limited self that
exists in historical time, but it and the
Absolute Self interpenetrate in this material
plane

Perception of temporality

Holonomic

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75


Grounded in the Eternal Now but also
existing in historical time
Concept of other

There are no others in the Absolute sense
Recognition of the bounded selves that exist
in the material plane as multiplicities of the
One
Non-attached appreciation and compassion
for, and identification with, others who are
perfect as they are but also suffering from
attachment

Locus of control

Internal as free will expresses the Ground of
All Being and emanates from it

Level of abstraction

Holonomic
Direct, unmediated apperception of all
phenomena
Fully integrated Newtonian and nonNewtonian realities

Options for action

Infinite and unbounded by the physical
plane, except for eventual physical death

Correct option

Only correct options exist

Motivation to lose the self in order to grasp the Absolute pervades the many different
experiential modalities available at the Transcendent level. The last stage identified in noetic
development concerns transcending that desire. Whether the path of transcendent practice
culminates in One (union with the Ground of All Being) or Zero (the Void), the most
complex known state of consciousness is characterized by the permanent cessation of the
motives for becoming (Goleman 1988; Wilber 1977, 1985; Underhill 1955). It is the nirvana

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of Buddhism, the samadhi of yoga, the satori of Zen, the fana of Sufism, the shema of the
Kabbalah, and the Kingdom of Heaven of Christianity.
Attainment of this kind of consciousness causes a permanent alteration in the practitioners
way of being in the world (Goleman 1988; Huxley 1945). Desire, attachment, and self-interest
die as all egoism is extinguished.127
Although many people who have attained enlightenment lead humble, sometimes
cloistered or hermetic lives, the radiance, clarity, and love they emitand their rarity in the
general populationhave caused them to be considered superhuman in the past. They are
thought of as divine beings (e.g., Gautama, Jesus), saints (e.g., St. Francis, Kabir, Julian of
Norwich), sages (e.g., Lao Tzu, Al-Gahzzali, Judah Loew, Meister Eckhart), and spiritual
guides (e.g., Ramana Maharshi, Brother Lawrence, Patanjali). Esoteric traditions maintain
that this conditionunitive consciousness with the Ground of All Beingis the potential and
true state of all human beings (Goleman 1988; Huxley 1945): Be ye therefore perfect, even as
your Father which is in heaven is perfect (The Gospel of Matthew 5:48). Rather than

superhuman, it is fully human to possess clear insight, pure compassion, and, though they
are not important, transcendent powers.
Unity consciousness even for renowned figures, such as the Buddha and Jesuscomes from
arduous psychological and spiritual preparation, which ultimately abolishes all forms of
dualism (Wilber 1977, 1985; Goleman 1988; Huxley 1945). Some traditions also rely on
intervention at critical junctures by the spiritual teacher or divine grace. Preparation,
including the kinds of self-transcendence discussed in the previous chapter, finally centers on
the paradox of inherent search for enlightenment itself: the search can never reach its goal.
The horns of this ultimate dilemma are the forms of duality reflected in time and ego. As
long as the meditator is searching or trying to become, he is separate and removed in time
from the Absolute Present (Goleman 1988; Wilber 1977). The structure of any search for
transcendence is inherently dualistic despite a subjective experience of timelessness in certain
states, or of being one with the object of contemplation. Separation in time is part of a
dualistic sequence, where this moment is still being succeeded by another one, so that the

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individuals orientation is always one of becoming rather than being rooted in the Eternal
Now.128
In Unity consciousness, the self is transcended by dis-identifying with all mental,
emotional, and physical objects (Wilber 1977, 1985; Goleman 1988). There is nothing
objective to perceive. Everything comes together in an all-inclusive way. The self is not the
featureless mirror Deikman alludes to of different order from everything else (1982, 94).
Instead, it is the mirror equally including all the objects it reflects. There is no perceiver,
perceiving, and perceived; there is nothing but perceiving. Both the purely receptive
consciousness of the Witness and the active attention of thought are melded and transmuted
into pure awareness without form, conceptualization, or emotion; thought-concepts do not
arise. It is a state of pure self reference without contentnot the blank mind of nothingness,
but no-thingness (Fischer 1986).129
Unity consciousness is the full, unmediated participation in What is, rather like what is
postulated to be the consciousness of animals, but at a much higher level, because animals
are in the Ground of All Being, but do not know the Ground of All Being. Unity
consciousness for humans is simultaneously the non-objective integration of cognition,
perception, and feeling because none of these can take place without the others (Washburn
1988). Pure Unity consciousness is total psychic integration. There is no repression, no
distance or conflict between feeling and perception; all is immediate.
Furthermore, Unity consciousness is already coexistent with everything and everywhen
(Goleman 1988; Huxley 1945; Wilber 1984, 1985). In this respect, it is no different from any
other state of consciousness, rather it is the true nature of all states because it has no
boundaries. Yet the here-and-now in its Suchness cannot be fully realized or directly
experienced except by highly evolved people who have deconstructed all dualism. There is no
way to find it because it is not lost or gone. It is already, always here as the very fabric of
What Is, the interpenetration of the implicate and explicate orders.130
Nondualistic concepts are ineffable and beyond the cognitive mediation of symbolization,
especially language. For that reason, direct quotes from enlightened people and esoteric
sources are usedto illustrate how different the Unity mode is. The not-one, not-two and

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not-same, not-different of Zen and the Tao symbol are familiar cognates that convey some
dim notion of the nonduality of Absolute Reality, as do the vertiginous paradoxes of esoteric
literature.
[I am] control and the uncontrollable.
I am the union and the dissolution.
I am the abiding and I am the dissolution.
I am the one below,
And they come up to me.
(The Thunder: Perfect Mind 19.9-15a)
I am the ritual and the sacrifice; I am true medicine and the mantram. I am the offering and
the fire which consumes it, and he to whom it is offered. (Bhagavad-Gita, IX, 16)
They said to him: Shall we then, as children, enter the Kingdom?
Jesus said to them, When you make the two one, and when you make the inside like the
outside and the outside like the inside, and the above like the below, and when you make the
male and the female one and the same, so that the male not be male nor the female
female then you will enter [the Kingdom]. (The Gospel of Thomas 37.24a-35)
Phenomenologically, Unity consciousness is pure nonobjective awareness without form,
perception, concepts, or sensory impressions the no mind of Buddhism (Chang 1957;
Watts 1957; Kapleau 1989). It is neither an empty mind nor a mind of totally unstructured
inputs, like the Jamesian blooming, buzzing confusion attri buted to neonates, but a direct
apprehension of Reality, the totality of psychic functioning. Unity abolishes the dualism
implicit in being at one with the Absolute, the form of melding in Transcendent
consciousness. The enlightened person identifies with his Absolute Self, which directly
partakes of the Ground of All Being, distinct from the body and the personal mind (Huxley
1945). Consciousness as Such extends in all directions, absolute and all-pervading, radiant
through and as all conditions, the source and suchness of everything that arises moment to
moment, utterly prior to this world, but not other than this world (Wilber 1985, 157;
emphasis added). Individual consciousness at the Unity level is the same as Cosmic Mind.131

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With practice, Unity consciousness can be achieved for longer periods of time, until it is
finally continuous with ordinary consciousness (Goleman 1988; Chang 1957; Watts 1957;
Kapleau 1989). Deepening insight dissolves even the most subtle forms of attachments. Since
external reality flows from his internal universe, the individual perceives everything
everywhere to be constantly changing. There is no stability or permanence. He is no longer
strongly impelled or repulsed by anything.132
These changes lead to effortless altruism and pure compassion. The enlightened person is
deeply moved by the sufferings of others, but without attachment, which often makes him
appear emotionally detached. He greets all circumstances with equanimity and all people
with impartiality. He displays alertness and serene delight in all experiences. This attitude is
often puzzling to people operating at other levels because it raises questions of ethics and
theodicy. People at other stages often wonder why the enlightenedwhom they perceive to
have heightened powersdo not intervene for the good. The enlightened view is quite
different.133
At the very time when personal power could be said to be at its height, enlightened people
restrict themselves to ordinary, Newtonian means and to ordinary, if altruistic, ends as
transparent transmitters of the Absolute, for the most part. Even though the Christian
tradition might be said to be more active in promoting good deeds than other mystical
schools, all the enlightened are consistent on this point. For instance, Jesus, explicitly given
the ability to eradicate hunger, declined to do so and said that suffering and material
hardship would continue as part of incarnate life (e.g., The Gospel of Matthew 4:3, 26:11; The
Gospel of Mark 14:7; The Gospel of Luke 4:3; The Gospel of John 12:8). Similarly, Gautama
did not use his powers to eliminate suffering, but taught that it could be overcome by
volition directed toward the self rather than circumstances. Enlightened leaders have
abandoned positions of rank and temporal power to incite change through self-development
and example.134

Morals and Faith at the Ultraviolet Stage of Consciousness
No research available.

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80


THE CLEAR LIGHT STAGE OF CONSCIOUSNESS

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81


Cognition at the Clear Light Stage of Consciousness
Supermind
In Sri Aurobindos words
[Sri Aurobindo does not use the term Supermind in the sense of mind itself super-eminent
and lifted above ordinary mentality but not radically changed. He means by the term a plane
of consciousness which is not only above mind and the superconscient planes of
consciousness just described, but is radically different from them all. For whereas even the
superconscient levels of mindHigher Mind, Illumined Mind, Intuition and Overmindare
varying blends of Knowledge-Ignorance, Supermind is the Truth-Consciousness.135]
We call it the Supermind or the Truth-Consciousness, because it is a principle superior to
mentality and exists, acts and proceeds in the fundamental truth and unity of things and not
like the mind in their appearances and phenomenal divisions.136
The Supermind is in its very essence a truth-consciousness, a consciousness always free from
the Ignorance which is the foundation of our present natural or evolutionary existence and
from which nature in us is trying to arrive at self-knowledge and world-knowledge and a
right consciousness and the right use of our existence in the universe. The Supermind,
because it is a truth-consciousness, has this knowledge inherent in it and this power of true
existence; its course is straight and can go direct to its aim, its field is wide and can even be
made illimitable. This is because its very nature is knowledge: it has not to acquire knowledge
but possesses it in its own right; its steps are not from nescience or ignorance into some
imperfect light, but from truth to greater truth, from right perception to deeper perception,
from intuition to intuition, from illumination to utter and boundless luminousness, from
growing wideness to the utter vasts and to very infinitude. On its summits it possesses the
divine omniscience and omnipotence, but even in an evolutionary movement of its own
graded self-manifestation by which it would eventually reveal its own highest heights it must
be in its very nature essentially free from ignorance and error: it starts from truth and light
and moves always in truth and light.137

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It is hardly possible to say what the supermind is in the language of Mind, even spiritualised
Mind, for it is a different consciousness altogether and acts in a different way. Whatever may
be said of it is likely to be not understood or misunderstood. It is only by growing into it that
we can know what it is and this also cannot be done until after a long process by which mind
heightening and illuminating becomes pure Intuition (not the mixed thing that ordinarily
goes by that name) and masses itself into overmind; after that overmind can be lifted into
and suffused with supermind till it undergoes a transformation.138

Other Lines of Development at the Clear Light Stage of
Consciousness
There is no published researchwhe ther structural developmental or phenomenological
that I am aware of which describes the Clear Light stage for Self-Identity, Order of
Consciousness, Values, Morals, or Faith.

Infancy to Enlightenment, Part III: Postconventional Consciousness

83


Different developmental stages and lines represented
in ShuHaRi by Steve Self. www.formlessmountain.com

Infancy to Enlightenment, Part III: Postconventional Consciousness

84


Endnotes
Commons & Richards, Four postformal stages, 2003
Loevinger, Ego development: Conceptions and theories, 1976, pp. 22-23, 26
3
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, pp. 263-264
4
Cook-Greuter, Making the case for a developmental perspective, 2004, p. 279
5
Ingersoll & Cook-Greuter, The self system in Integral counseling, submitted
6
Cook-Greuter, Making the case for a developmental perspective, 2004, p. 279
7
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 264
8
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 264
9
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 264
10
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 264
11
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 264
12
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 264
13
Graves, The never ending quest, 2005, pp. 338-341
14
Beck & Cowan, Spiral dynamics: Mastering values, leadership and change, 1996
15
Beck & Cowan, Spiral dynamics: Mastering values, leadership and change, 1996
16
Beck & Cowan, Spiral dynamics: Mastering values, leadership and change, 1996
17
Wilber, A theory of everything: An integral vision for business, politics, science, and spirituality, 2000b
18
Kohlberg, The philosophy of moral development, 1981, pp. 409-412
19
Kohlberg, The philosophy of moral development, 1981, pp. 409-412
20
Kohlberg, The philosophy of moral development, 1981, pp. 215-216
21
Kohlberg, The philosophy of moral development, 1981, pp. 215-216
22
Fowler, Stages of faith: The psychology of human development and the quest for meaning, 1995 pp. 197-198
23
Commons & Richards, Four postformal stages, 2003
24
Loevinger, Ego development: Conceptions and theories, 1976, pp. 23, 26
25
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, pp. 83-84
26
Cook-Greuter, Making the case for a developmental perspective, 2004, p. 279
27
Ingersoll & Cook-Greuter, The self system in Integral counseling, submitted
28
Cook-Greuter, Making the case for a developmental perspective, 2004, p. 279
29
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
30
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
31
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
32
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
33
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
34
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 83
35
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
36
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
1
2

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85


Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
38
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
39
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
40
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
41
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
42
Graves, The never ending quest, 2005, pp. 366-369
43
Beck & Cowan, Spiral dynamics: Mastering values, leadership and change, 1996
44
Beck & Cowan, Spiral dynamics: Mastering values, leadership and change, 1996
45
Beck & Cowan, Spiral dynamics: Mastering values, leadership and change, 1996
46
Wilber, A theory of everything: An integral vision for business, politics, science, and spirituality, 2000b
47
Kohlberg, The philosophy of moral development, 1981, pp. 409-412
48
Kohlberg, The philosophy of moral development, 1981, pp. 409-412
49
Kohlberg, The philosophy of moral development, 1981, pp. 215-216
50
Kohlberg, The philosophy of moral development, 1981, pp. 215-216
51
Fowler, Stages of faith: The psychology of human development and the quest for meaning, 1995, pp. 199-201
52
Commons & Richards, Four postformal stages, 2003
53
Aurobindo, The future poetry, p. 342 as cited in Aurobindo & Dalal (Ed.), A greater psychology, 2001, p. 352
54
Aurobindo, The life divine as quoted in Aurobindo & Dalal (Ed.), A greater psychology, 2001, pp. 143-144
55
Aurobindo, The life divine as quoted in Aurobindo & Dalal (Ed.), A greater psychology, 2001, p. 145
56
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 84
57
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 85
58
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 86
59
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 87
60
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 88
61
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 91
62
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 92
63
Cook-Greuter, Making the case for a developmental perspective, 2004, p. 279
64
Ingersoll & Cook-Greuter, The self system in Integral counseling, submitted
65
Cook-Greuter, Making the case for a developmental perspective, 2004, p. 279
66
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 86
67
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 86
68
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 86
69
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 86
70
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 86
71
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 86
72
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
73
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
74
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
37

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Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
76
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
77
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
78
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
79
Kegan, Noam, & Rogers, The psychologic of emotion: A Neo-Piagetian view, 1982, pp. 116-117
80
Kegan, In over our heads: The mental demands of modern life, 1998, pp. 312-313
81
Graves, The never ending quest, 2005, pp. 396-399
82
Beck & Cowan, Spiral dynamics: Mastering values, leadership and change, 1996
83
Beck & Cowan, Spiral dynamics: Mastering values, leadership and change, 1996
84
Beck & Cowan, Spiral dynamics: Mastering values, leadership and change, 1996
85
Wilber, A theory of everything: An integral vision for business, politics, science, and spirituality, 2000b
86
Aurobindo, The life divine as quoted in Aurobindo & Dalal (Ed.), A greater psychology, 2001, pp. 146-147
87
Aurobindo, The life divine as quoted in Aurobindo & Dalal (Ed.), A greater psychology, 2001, pp. 147-149.
88
Kohlberg, The psychology of moral development, pp. 249-250
89
Kohlberg, The philosophy of moral development, pp. 370-372
90
Aurobindo, The life divine as quoted in Aurobindo & Dalal (Ed.), A greater psychology, 2001, pp. 353-354.
91
Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, p. 190
92
Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, pp. 177-178
93
Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, pp. 178-179
94
Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, pp. 184-185
95
Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, p. 186
96
Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, p. 212
97
Aurobindo, Letters on Yoga, SABCL Vol. 22 p. 257, as quoted in Aurobindo & Dalal (Ed.), A greater
psychology, 2001, p. 355
98
Aurobindo, The life divine as quoted in Aurobindo & Dalal (Ed.), A greater psychology, 2001, pp. 153-154.
99
Aurobindo, Letters on Yoga, SABCL Vol. 22, p. 260, as quoted in Aurobindo & Dalal (Ed.), A greater
psychology, 2001, p. 355
100
Aurobindo, Letters on Yoga, SABCL Vol. 22, p. 261, as quoted in Aurobindo & Dalal (Ed.), A greater
psychology, 2001, p. 355
101
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 90
102
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 93
103
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, pp. 93-94
104
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 94
105
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 94
106
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 95
107
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 95
108
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 95
109
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 95
110
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 96
111
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 96
112
Cook-Greuter, Making the case for a developmental perspective, 2004, p. 279
113
Ingersoll & Cook-Greuter, The self system in Integral counseling, submitted
114
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 93
115
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 93
116
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 93
117
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 93
118
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 93
75

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87


Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
120
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
121
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
122
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
123
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
124
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
125
Cook-Greuter, Postautonomous ego development: A study of its nature and measurement, 1999, p. 266.
Adapted from Cook-Greuter, Rare forms of self-understanding in mature adults, 1994, in M. Miller & S.
Cook-Greuter (Eds.) Transcendence and mature thought in adulthood, pp. 119-146, New York: Praeger.
126
Personal communication to Stagen Graduate Integral Leadership Class, May 9, 2007.
127
Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, p. 203
128
Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, p. 204
129
Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, p. 205-206
130
Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, p 206
131
Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, p. 211
132
Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, p. 216
133
Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, p. 217
134
Wade, Changes of mind: A holonomic theory of the evolution of consciousness, 1996, p. 217
135
Dalal quoted in Aurobindo & Dalal (Ed.), A greater psychology, 2001, p. 356
136
Aurobindo, The life divine, SABCL Vol. 18, p.124, as quoted in Aurobindo & Dalal (Ed.), A greater
psychology, 2001, p. 356
137
Aurobindo, The supramental manifestation and other writings, SABCL Vol. 16, pp. 41-42 as quoted in
Aurobindo & Dalal (Ed.), A greater psychology, 2001, pp. 356-357.
138
Aurobindo, Letters on Yoga, SABCL Vol. 22, pp. 259-260, as quoted in Aurobindo & Dalal (Ed.), A greater
psychology, 2001, p. 359
119

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Train to Busan Presents: Peninsula (2020) ::: 5.5/10 -- Train to Busan 2 (original title) -- Train to Busan Presents: Peninsula Poster -- A zombie virus has in the last 4 years spread to all South Korea. 4 Koreans in HK sail thru the blockade to Incheon for USD20,000,000 on a truck. Director: Sang-ho Yeon Writers:
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(163364) 2002 OD20
3d20 system
Aero Synergie Jodel D20
Baltimore and Ohio SD20-2
Canon EOS D2000
CD20
CD200
CD200R1
D20
D2000-2
D20 Apocalypse
D20 Future
D20 Modern
D20 System
EMD SD20
HMS Fife (D20)
ID2020
JR Freight Class DD200
Nikon D200
Senova D20
Small nucleolar RNA SNORD20
SYD2030
TD2000


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