Está en la página 1de 28


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

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

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

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

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

AQAL Cube Octo-Dynamics proposes and predicts: First, that the differentiation between AQAL Consciousness and AQAL Mind is that between a Non-Local experiencer and a correlated Local experiential awareness respectively; Second, that there is a correlated two-way continuity of information between Non-Local and Local awareness, which accounts for all Transpersonal states, entities, realms etc; Third, that the Three Tiers of awareness (aka the Three Levels of Attention) result from three stages of dis-identification of the Non-local Conscious awareness from its correlated Local awareness; Fourth, that all States of Consciousness, including afterdeath states, similarly result from specified conditions of engagement and disengagement between the Non-Local Quadrants and the Local Quadrants; Fifth, that the various Lines of the Self System on the Upper Left Quadrant of the AQAL Square are attributable to the various Eight Perspectives of the First Person AQAL Cube; and that other Lines are similarly attributable to the other Octant-Perspectives of the Second and Third Person Cubes. We deal with all these issues in this paper.

COMPARING THE AQAL SQUARE AND AQAL CUBE MODELS Ken Wilber modeled the physical universe of manifestation as an expanding All-Quadrant, AllLevel (AQAL) Square[7]. It maps all known physical phenomena on a Four Quadrant grid of Fundamental Perspectives: Interior/Individual, Interior/Collective, Exterior/Individual and Exterior/Collective. They expand through the Consciousness and Energy Spectrums, shown in Fig. 1, where evolving Consciousness structures are in the Left Hand Quadrants, and correlated Energy structures are in the Right Hand Quadrants. All Four Quadrants co-evolve towards increasing complexity.

Fig. 1. Ken Wilbers AQAL Square.

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

AQAL Cube maps Locality and Non-locality as co-evolving, co-AQAL realities shown in Fig. 2. Fig. 2. The AQAL Cube as Eight Fundamental Perspectives

The Eight Fundamental Perspectives, numbered as per Wilber, emerge from the six faces of the Cube as perspective polarities: Interior/Exterior; Individual/Collective; and Local/Non-Local. At each of the eight corners of the Cube three faces come together as a unique triplet combination, totaling eight such unique combinations as the Eight Fundamental Perspectives. The four lower perspectives 2,4,6, and 8 pertain to physical Locality, which evolve towards the increasing complexity of Energy structures. The four upper perspectives 1,3,5, and 7 pertain to non-physical, Non-locality, which evolve towards the increasing clarity of Consciousness states that correlate with, and inhabit, the Energy structures. This model is perfectly corroborated by

the way Wilber defines his Eight Zones. We begin with the Eight Zones as personal pronouns. THE AQAL CUBE AS EIGHT PERSONAL PRONOUN PERSPECTIVES The personal pronouns are the foundation of any language. Me Tarzan, you Jane. Wilber allocates the AQAL Square with a personal pronoun perspective for each of the Four Quadrants: First Person I and We to the Upper and Lower Left, and Third Person It and Its to the Upper and Lower Right. However, languages as a whole differentiate eight personal pronouns per Person in exactly the same way as the Eight Fundamental Perspectives, as shown in Fig. 3: Fig. 3. The Personal Pronouns Cube.









This led to my second contribution to Integral Theory, that each Person has its own Eight Fundamental Perspectives. The First-Person Cube is the evolving Self-on-Self system, the

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

Perspectives. Applying the Fig. 3. format to the First Person pronouns, we have the First Person Cube, shown in Fig. 4: Fig. 4. The First Person Cube.

The first thing that is apparent is how the Non-Possessive Quadrants 1,3,5 and 7 are intangible First Person identities, and how the Possessive Quadrants 2,4,6 and 8 are tangible First Person attributes of those identities. The differentiation is exactly the same as between Non-Local Consciousness and Local Body-Mind. In other words, our entire cultural history has endorsed the notion of the Non-locality of Consciousness and the Locality of Body-Mind. The second thing we notice about the First Person Cube is that there is no differentiation in English between the two Is and Wes as First Person pronouns in the Subjective Octants 1,2,3 and 4. Language is a two-way street: One the one hand it identifies pre-existing

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

But I can also attempt to study this we from the outside [Octant 4], perhaps as a cultural anthropologist, or an ethnomethodologist, or a Foucauldian archaeologist...And so on around the quadrants. Thus, 8 basic perspectives and 8 basic methodologies. (The Octant designations in brackets are mine.) In other words, Wilber completely endorses the Left Octants (1,2,3 and 4) of the First Person AQAL Cube, but he does not extend this argument to the First Person Right Hand Quadrants (5, 6, 7 and 8). He does, however, begin to address the objective-self issue: If you get a sense of yourself right now simply notice what it is that you call you you might notice at least two parts to this self: one, there is some sort of observing self (an inner subject or watcher); and two, there is some sort of observed self (some objective things that you can see or know about yourself The first is experienced as an I, the second as a me I call the first the proximate self (since it is closer to you), and the second the distal self (since it is objective and farther away). The Proximate and Distal Selves are an Octant 1 and Octant 5 differentiation on the First Person AQAL Cube. Octant 5 is the Distal Self, or the way I formulate my Proximate Self as a Persona in its true etymological sense, as my mask, as how I want others to identify with Me. This is the All Level Me Inside. (Note: This differentiation of the Distal Self or Persona is not the persona of fulcrum 4.) And the corresponding behavior of this Persona is My personality Outside, where Octant 6 pertains to My personality through My behavior. The Enneagram as elucidated by Riso[8] makes this differentiation very clearly. Equally, the Social Persona or our identification with Us Inside, and the Social Personality-

behavior in Our tribe Outside, follow the same First Person differentiations. These eight important First Person Self-differentiations have not yet been made in Integral Psychology, even though they are experientially self-evident to the point where Wilber himself identified five. To conclude the Inside Outside debate, one of Wilbers critics, Andrew Smith, concisely summed up what Wilber was attempting to explain about the Inside-Outside development[9]: Inside is the view of a holon when it asserts its independence from other holons like itself. Outside is its view when it interacts with other holons like itself.

Once more, this corroborates the AQAL Cube model, where the Non-local Consciousness monad or Inside Self is the independent experiencer; and its Local extension Outside as Body-Mind is the interactive experience.

FIRST PERSON (SELF SYSTEM) OCTO-DYNAMICS In A Meta-Theory of Integral Relativity[1] I differentiated Consciousness from Mind as the Non-Local and Local Quadrants respectively. With Consciousness and Mind no longer fused or confined to the Upper Left of Wilbers AQAL Square, the Self System now has the entire school as its playground. The first thing I noticed was how the various Lines of the Self System in the AQAL Square Upper Left had an eerie correspondence with the First Person Eight Fundamental Perspectives. Naturally, this needs to be played out in Integral Research, but I propose that the correspondence self-evidently corroborates the First Person AQAL Cube:

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

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

I suggest that Integral researchers of the Self-system identify their field of research as an Octant of the First Person Cube, and then follow that Octant through the other Persons.

Navigating Levels as a First Person Octo-Dynamic

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

Fig. 5. First Person Individuals Tetra-Dynamics

I propose that when our Proximate Self I (Octant 1) transcends and includes the previous Fulcrum I (Octant 2) to its next Level of identity, the Proximate Self also becomes further

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

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

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

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

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

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

Second Person research is in serious need of this expanded model, especially for dysfunctional relationships, families, communities and nations. THIRD PERSON OCTO-DYNAMICS The Third Person is the strongest in Integral Theory, as with the Third Person AQAL Square model and subsequent Eight Fundamental Perspectives. Consequently, it is Integral Theorys greatest endorsement of the AQAL Cube. This is self-evident when differentiating the Eight Fundamental Perspectives both in Third Personal and Third Impersonal perspectives, shown in Fig. 6. Fig. 6. The Third Person Cube As Eight Fundamental Perspectives.

The Local Octants 2,4,6 and 8 are already covered by the AQAL Square, which is essentially a First Tier Local (physical universe) model. However, as a Second Tier model, AQAL Cube Octo-

Dynamics are all about Third Person Consciousness (Third Person personal pronouns They/ Their etc) and Energy (Third Person impersonal pronouns It/Its etc). In the Non-Local Quadrants we see a distinct shift of emphasis from physical structures/states to non-physical structures/states, where all the Third Person personal issues of Subtle Self-identities, Bodies and Realms are addressed in the context of non-local Consciousness and Energy. The relativity between Non-Local Consciousness and Non-Local Energy, respectively, as the Third Person Personal AQAL Cube and the Third Person Impersonal AQAL Cube, is dealt with in the first paper of this series: A Meta-Theory of Integral Relativity[1].

Briefly, the Eight Fundamental Perspectives in Third Person are as follows: Octant 1: Phenomenological identity, as He/She Consciousness. Identity State-stages as Id, Ego, Soul and Supreme Witness; which correlate with Sub-conscious, Conscious, Superconscious and Enlightened States; or Gross, Subtle, Causal and Non-Dual experience. Octant 2: Experiential structures as His/Her Mind. The Intelligence Structure-stages of Bodymind, Lower Mind, Higher Mind and Big Mind; which correlate to the fulcrum developmental structures of magic, rational, integral and super-integral/Akashic. Octant 3: Hermeneutic experience as They Consciousness. The Levels of Cultural Identity are according to the capacity to identify, communicate and interpret collective interiors as world views. Representative State-stages are: Red - magical; Orange - scientific-rational; Blue integral; Violet - post-integral.

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


In two words: Weird Science. Integral Theory states that psychic ability develops in Second Tier (Blue on the Wilber-Newtonian Spectrum). The AQAL Cube predicates that Second Tier (Second Attention) ability, both Locally and Non-locally, on the differentiation of Consciousness from its previously fused state with Mind in First Tier. This differentiated Non-local Conscious awareness is the Soul identity, hence the Psyche, psychic awareness, and Psi phenomena.

The leading proponent of Psi phenomena, in empirically examining the inter-relationship between Non-locality and Locality, is Dean Radin, chief researcher at the Institute of Noetic Science. His experimental data have been crucial for empirically validating the AQAL Cube, as referenced in the AQAL Cube Trilogy. However, he has recently compiled a catalogue of published and peer-reviewed world-wide empirical experimental data that validate Non-local, Subtle, Psi/Psychic awareness and existence as a final word to all the hard-science and Integral Theory skeptics, which needs no further justification[11]. As a result, it begs the question: What is the engine of AQAL evolution as the Subtle/Gross dynamic it seems to be ?

THE OCTO-DYNAMICS OF EVOLUTION From a First Tier perspective, the phenomenon of evolution remains an unresolved issue for the simple reason that First Tier awareness is fused to physicality. The First Tier debate addresses the evolution of physical forms that are born and that die. It cannot address the co-evolution of the non-physical Consciousness monad that inhabits those physical forms, and that has evolutionary continuity from life to life. The continuity of Consciousness is the Second Tenet of the MetaTheory of Integral Relativity, discussed in full in the first paper of this trilogy[1]. Without that

evolutionary continuity of the individual Consciousness monad, the evolution of Life-forms per se makes little sense. Even Wilbers First Tier Integral model, in making no allowance for the evolution of non-local AQAL Consciousness, has to try to explain the physical evolution of Lifeforms in the vague spiritual terminology of Eros and Agape drives, which advance the debate no further than any other Primum Mobile explanation.

In First Tier, there is no end to this speculation, whereas in Second Tier it is a non-issue: The origin of Life is Consciousness. The individual Consciousness monad evolves through the Spectrum of Consciousness, from proto-consciousness to Pure Consciousness, via the correlated Life forms it intends and inhabits through the Spectrum of Energy. The imperative for the Nonlocal Consciousness monad to evolve via local Energy vehicles, from the survival imperative to the Enlightenment imperative, is simply the imperative to complete that most natural of cycles called a return to the Source. The Ocean sends a droplet of water up in a cloud of unknowing with a request: Bring me back the wealth of your experience. In other words, the true engine of evolution is not so much somewhere Outside as Inside, regarding each individuals Consciousness, where the best survival advantage is an expanding awareness. The evolution of a culture, of a species, depends on the evolution of its individuals, and an evolving Consciousness from life to life makes this a Non-local issue.

Earlier, we considered the First Person Octo-Dynamics of evolving through the Mind Quadrants 2,4,6 and 8 and their cognitive fulcrums in correlation with evolving Self-identities through the Consciousness Quadrants 1,3,5 and 7. Local evolution is about experiential change towards

complexity, such as that of an evolving human Enlightenment vehicle. Non-local evolution is about the evolution of the correlated clarity of Consciousness, as the AQAL Knower. Either way, the evolution of the Knower through the Spectrums of Mind and Consciousness is the imperative of all Form, of all Existence, to return to Formlessness. This is the true engine of evolution.

CONCLUSION The evidence is overwhelming that Integral Theory is flat-landed in two major areas: As the AQAL Square, in lacking the Non-Local AQAL dimensions of Consciousness and Energy; and again as the AQAL Square, in lacking the additional dimensions of an AQAL Cube-per-Person. This extensive flatland has prevented Integral Theory from evolving in the way it should - into the Second Tier of a differentiated Consciousness.

It is one thing for someone down in the First Tier flatlands to look half way up the mountain to Second Tier and draw their conclusions of what it is like to be up there. It is another thing to be half way up the mountain looking down on Flatland, at the orderly grid of streets and backyards, observing all the coming and going. Integral Theory will become a tool that truly helps the course of human evolution when it elevates to a Second Tier model used by Second Tier practitioners. Without the Second Tier dimension of Consciousness, wherein we are truly Integral, Integral Theory will remain stuck in a horizontally-stagnant flat-landed First Tier concept dealing with Quadrivia trivia.

The First Tier AQAL Square model leads to an understanding of Local reality, of Life and of Mind. The Second Tier AQAL Cube model is a call to Consciousness, a call to wake up. The culmination of the Integral model is AQAL Enlightenment, where an individual has evolved all Quadrants to Ultra-Violet. However, the extended flatlands in Integral Theory make this a dubious probability, particularly in the absence of First Person Octo-Dynamics. A good Second Tier critique of Integral Theorys First Tier view of Enlightenment comes from Barclay Powers in his Integral World essay The Invisible Shadow of Integral Theory[12]. Yes, shadow elements do get in the way, not the least being First Tier concepts of Second Tier experience, which one could call The Invisible Flatland of Integral Theory.

The other two papers in this Trilogy are: 1. and 2.

REFERENCES 1. Neale, L. 2012. A Meta-Theory of Integral Relativity. Neale 2. Neale, L. 2012. Decoding Quantum Consciousness. Neale 3. Rauscher, E and Amoroso, R. 2008, Sept.12th. Relativistic Physics in Complex Minkowsky Space. Physical Interpretations of Relativity Theory. British Society for Philosophy of Science Conference. Imperial College London. 4. Penrose, R. and Hameroff, S. 1996. Towards A Science Of Consciousness. MIT Press, (pp507-540).

5. Pusey, M.F., Barrett, J., Rudolph, T. 2011, Nov.14th. arXiv1111.3328. 6. Wilber, K. 2006. Integral Spirituality. Integral Books, Boston. 7. Wilber, K. 2000. Integral Psychology. Boston. Shambhala, (p63, Fig. 5.) 8. Riso, Don. Hudson, Russ. 1996. Personality Types. 9. Smith, Andrew. An IMP Runs Amok. Integral World website 10. Radin, D. 2013. 11. Van Lommel, P. 2013, Vol 20, Issue 1/2, p7-48.Journal of Consciousness Studies 12.Powers, Barclay. The Invisible Shadow of Integral Theory. powers4.html About Lexi Neale 1966-1969, B.Sc. Zoology and Psychology, London University. 1971 in Glastonbury he met his thirteen-year-old Master, Prem Rawat, just arrived from India. Prem Rawat teaches a timehonored integral practice that he calls Knowledge of the Self as in Know the Knower. Lexi Neale is affiliated with The Prem Rawat Foundation, an award-winning charity providing aid for the relief of human suffering. Contact and ( He is also affiliated with the Integral Institute as an Integral Theorist. Contact Lexi Neale personally at