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The Integral Vision

Contrary to rationalism, integral theory claims that both, science and mysticism (or spirituality), are necessary to achieve a comprehensive understanding of human beings and of the universe. In this practice, “integral” means “dealing with the body, mind, heart, and soul.”

Ken Wilber, one of the philosophers of integral theory, has proposed the term AQAL to denote the “integrality” of something. AQAL stands for “All Quadrants, All Levels”, and implies that when something seeks to be integral, it accounts for or makes reference to all four quadrants and four major levels in Wilber's ontological scheme. This means that one has to consider an internal (an inside) and an external (an outside) perspective. As well, there is also an individual (singular) perspective and a collective (plural) perspective.

The vision of reality a human being has, determines the way he/she acts in the world, the way she/he has contact with others and his/her daily behavior. The integral approach suggests that if we expect to achieve a deeper, balanced and integral understanding of any situation, we have to consider at least 4 different, simultaneous and fundamental perspectives.

It has been common to favor the command of the lower right quadrant (collective, external). In this way, we undertake the development of a society based on an approach dominated by the cool technical rationality, excluding the consideration of internal perspectives of conscience. The importance of this integral map is that it recognizes as valid the distinct knowledge claims of each of these quadrants. Scientific materialism would want to collapse the left-hand quadrants into the right alleging that the only realities that exist and can be known are those in the external material world that can be observed and empirically proven. Subjective Idealism reduces all quadrants to the upper left alleging that nature has no objective existence independent of the minds that can perceive it. Postmodernism reduces the quadrants to the lower left by claiming that all reality is socially constructed.

These quadrants may be applied to all different visions of dialogue, integrating them in a way that abjures the absolutism of any one of them. Every dialogue involves individuals, involving both the interior world of subjective experience and the external world of body and behavior; relationships involving the intersubjective space of mutual understanding; and issue or goal, which is the focus or content of the dialogue. An “integrally-informed” approach of dialogue will acknowledge and incorporate the realities or influences emerging from each of the four quadrants. Therefore, we need to count on an integral navigation map; but we also need an integral practice that activates the necessary processes for transforming the cartographer. A practice that exercises the body, the mind, the soul, and the spirit in the spheres of me, the culture and nature. This integral practice will create a new perspective in the other spheres.