ILP for social innovation 1
Running Head: Customizing ILPs
Customizing ILPs for social innovation agents
Juan Pablo Rico
ITH-5006 Integral Applications
John F. Kennedy University
ILP for social innovation 2
Step 5 - Wake up! The alpha and omega of Integral civics.
You are asleep, and are having a dream. In that dream, millions of people are suffering needlessly.
What is the best way to immediately liberate all of these people, to alleviate all of this pain?
Just open your eyes, and wake up. Now.
From Politics in the 21st Century, Jim Garrison
This project will analyze the importance of Integral Life Practice (ILP) as a tool for
personal and organizational development in the context of social innovation1. ILP is one of
the most important applications of the Integral Framework because it builds personal
capacity through balance (horizontal growth, diversity) and transformation (vertical growth,
complexity). In a time where we face challenges and opportunities in all perspectives of
reality: the planet, our culture and our individual experiences (I, We, It) ILP can be a tool to
help embrace change in the best possible way.
This work is part of a broad and long personal inquiry about ILP; it is a work plan
for action research that I will continue in this MA program. The general purpose of this
inquiry is to use the AQAL framework to find what elements from ILP support a radical
increase in effectiveness and integrity in organizations:
How can ILP help individuals and organizations working in social innovation to
substantially increase their results and align them with their values?
In the perspective I am handling, ILP is seen as a tool for leadership development that is a
fundamental part of the broader context of organizational development (OD). I see OD as a
discipline that deals with three main areas: systems, meaning and leadershipi:
Quadrant Organizational Question Tool
Lower right Systems What do we do? Strategic planning
Lower left Meaning Why do we do it? Organizational
Upper quadrants Leadership How we do it? ILP
Culture and strategic planning are important components of Organizational
Development, and there is a good amount of quality work in these areas such as that of
In this work I use the term “social innovation” with a broader meaning that includes social, technological, economic, political and
ILP for social innovation 3
Learning Organizations of Peter Senge and Whole spectrum of consciousness of Richard
Barrett. Action-Inquiry of Bill Torbert describes how Leadership has different levels of
complexity, and how higher levels deal with challenging issues with more competency and
capacity. The intention of this work is to find if ILP can be an integrator of these three
areas. This process of inquiry follows the four basic stages of project managementii:
4. follow up
ILP is a set of practices gathered and structured by Wilber et al (2008) that
integrates many of the best practices about human evolution from all time. It is a
framework for personal development that allows individuals to customize their practice
according to their needs and possibilities. What makes ILP different from all other
approaches to personal development, old and new, is the synergy that it produces. ILP has
four essential modules that should be included in every practice: these modules are body,
mind, spirit and shadow. Each module develops a specific line in the human Holon and at
the same time triggers development in other lines producing synergy. In addition to the four
basic modules which belong to the upper quadrants (i.e. individual practice), ILP suggests
to include auxiliary modules that belong to the lower quadrants, such as relationships (e.g.
work, parenting, sexuality).
1.2 ILP and OD.
In the period I worked as consultant with New Ventures (NV), an international
NGO that "promotes sustainable growth in emerging markets by accelerating the transfer of
capital to businesses that deliver social and environmental benefits at the base of the
economic pyramidiii” I experimented that most of the attention was on the LR quadrant (e.g.
strategic planning), while the rest of the quadrants (i.e. organizational culture and
leadership) were quite unseen. I believe this quadrant reductionism is the case for many
organizations that work for social innovation. Many of the companies that I analyzed in NV
ILP for social innovation 4
had outstanding products or services and a great strategic planning, but many of them were
not able to reach their goals because, among other reasons, their leaders lacked the capacity
to understand the complexity of triple bottom line affairs or the capacity to create a culture
that supports efficiency (right quadrants) with integrity (left quadrants). In line with this,
Riddell (2005 p. 76) explains that “Sustainability will need ongoing attention to holistic
solutions, and increased capacities among leaders to bring forth Integral possibilities."
I am looking for new ways in which ILP can support social change organizations in
a large scale, I believe that if there is a way that customized ILPs can be offered to the
leaders that belong to networks of social innovation like WISERearth, in a customized
format that works for them, results in the areas of sustainability could be increased
Integrally informed ILPs clearly are not a mainstream affair (yet), ILP book (Wilber
2008) scores #2 in sales in Amazon list of Ken Wilber books, but it is not included in the
top 100 bestsellers list of personal transformation, where Tolle’s “The Power of Now” is
#7, Byrne’s “The Secret” is #9 and Miguel Ruiz’s “Four Agreements” is #44. There are
only 33 communities of ILP in the world, only three or four online ILP seminars are offered
each year, and Integral Institute’s WET seminars were canceled. If ILP is so powerful, why
is it being so underestimated? Part of the answer could be found making an AQAL analysis.
The ILP framework has been a great accomplishment in the UR but we still need to find
ways to support these practices (UR) with personal motivation (UL), culture (LL) systems
and infrastructure (LR) plus many other interactions with lines, levels, states and types.
2. Project plan
This is the section where the process of project management of customized ILPs for
social innovation will be described. It portrays the vision, goal, objectives and activities of
ILP for social innovation 5
A new world that honors all aspects of reality, where diversity and complexity co-exist and
manifest evolution in ways that we have never seen before.
To radically increase the capacity of social innovation organizations to deliver results
aligned with their values, i.e. multiply effectiveness and integrity. Offer simple and
effective ways to people and organizations to move into their Dharma.
1. Create a network of ILP practitioners, designers and coaches that works with
leadership teams of 100 organizations with high leverage for social changeiv. These
organizations deliver consistently better results aligned with their values, measured
by key performance indicators (KPI).
2. Design two new customized ILP programs:
• Young leaders (capacities=> diversity, strength)
• Senior leaders (capacities=> complexity, wisdom)
Perform the four stages of project management: analysis, design, implementation and
Analysis of the subject: witnessing the author’s subjectivity.
The first responsibility of an author is to acknowledge the subjectivity of his judgments, for
this I perform a personal inquiry as part of my ongoing ILP to define the main elements of
my Kosmic Address: my natural tendencies to privilege quadrants, my psychograph, my
type and my preferred state of consciousness.
Analysis of the object: towards a customized ILP.
In this section I will use the five vectors of the AQAL model to raise awareness about how
elements of ILP can thwart or support performance in organizations for social innovation in
the year 2009.
ILP for social innovation 6
ILP modules can be understood as practices for specific lines of the human holon, i.e. mind
module=cognitive line, spiritual module= spiritual line, body module = kinesthetic line,
shadow module= emotional/ psycho-sexual.
Why these lines are important for social change agents?
• Cognitive line: capacity to be aware of reality and time, interrelate with them in
• Kinesthetic line: gross body health, energy, vitality.
• Emotional line: capacity to observe assumptions, responsibility for own hidden
emotions, capacity to stop projecting own fears it to others.
• Spiritual line: capacity to see reality with detachment. "Without awareness of the
absolute, serving in a relative world will eat us alive, as there is no emptiness into
which we can release suffering. Without one foot in the relative, we grow immune
to the painful cry and shocking beauty arising before us." McQuade (2004)
What other lines are important for social innovation leaders?
• Interpersonal line: capacity to perform multi stakeholder negotiations, conflict
• Self identity line: capacity to care for the common good. See the world as one
• Values /needs line: capacity to hold and honor a whole spectrum of needs: survival
needs, relational needs, self transcendence needs.
Working with all lines is important because they synergize with each other, developing
only some of them involves the risk that one of the under-developed lines sabotages the
work of the rest of the “team”.
One of the lines that most commonly stays behind is the emotional /psycho-sexual
line. It is the shadow, and represents all the “positive” and “negative” aspects of our
personality that we repress in order to be accepted by ourselves and our society in general.
The problem with this dynamic is that when shadow is not re-integrated into our awareness
it will cause trouble, as Nietzsche said: "But the worst enemy you can encounter will
always be you, yourself; you lie in wait for yourself in caves and woodsv.” I believe that
ILP for social innovation 7
given the natural resistance of shadow to be seen, any customized ILP should pay special
attention to work with the repressed unconscious. With this in mind I asked Elliot Ingersoll
what would be his recommendation to make it easier for ILP practitioners to embrace
shadow work, and how would different approaches for different levels /types look like? He
recommended showing them the benefits of working with shadow, the cost of their lost
potential, send them with a wise therapist and check with them periodically. Carl Jung
wrote “Within each of us lies the ‘shadow’, one does not become enlightened by imagining
figures of light, but by making the darkness conscious.”vi
Four quadrants and 6 zones.
I assess the ILP using the six zones of inquiry as described by Hochachka (2009),
appendix II, following the general question:
How does ILP support leadership development?
Zone #1 deals with the leader’s personal experience: What is my experience of ILP?
Ultimately ILP is a behavior, an UR practice, but this practice needs to have meaning, the
experience of ILP has to be attractive to the practitioner2. Self reflection is in itself a strong
transformational window: Know thyselfvii.
Zone #2 deals with how the personal experience of ILP is seen through a 3rd person
perspective: What is the need that ILP can help me to cover? What are the values that ILP
helps me to reach? What are the different levels of needs, visions or dreams that I hold in
order to engage into ILP?
According to Wilber’s altitude model, there are many angles for this question (self identity,
values, needs, orders of consciousness) in this exploration I use Maslow hierarchy of needs:
physiological (e.g. survival, sex) safety (e.g. power), love-belonging, esteem, self-
actualization (e.g. wisdom)viii, all can be valid reasons to engage into social innovation
Whatever the nature of his Dream, a young man has the developmental task of giving it greater definition and finding ways to live it
out. It makes a great difference in his growth whether his initial life structure is consonant with and infused by the Dream, or opposed to
it. If the Dream remains unconnected to his life it may simply die, and with it his sense of aliveness and purpose. Daniel Levinson.
ILP for social innovation 8
Zone#3 deals with how we produce meaning about our ILP: How do we build the
reasons to embrace an ILP? What meanings of our shared experience strengthen our ILP?
What agreements do we have to support our practice?
In a previous paper (Rico 2009) I described how Golin (2008) meshed ILP with Action-
Inquiry (Torbert, 2004) to produce a new design approach for ILP for groups. The basic
proposal of Action-Inquiry is that Theory and Practice inform and develop each other, so
instead of having the researchers on one side (Inquiry) and the actors on the other side
(Action), participants of ILP-Action-Inquiry are simultaneously both, i.e. they inquiry
constantly in their practice to modify it as needed. This gives theory and practice a more
dynamic and effective relation. In this way Golin meshes AQAL (theory) with ILP (praxis).
Luftig (2008) explores the link that exists in our culture in the concept of “play” as
opposite of “work” and the unconscious relation of these two concepts to happiness and
unhappiness respectively. If ILP is considered work, then how can we expect people to
engage into practice? Maybe if ILP is reinterpreted as play –not as work- more people
would be inclined to practice.
Zone#4 deals with the level of complexity of our ILP’s meaning: How is our ILP purpose
seen from a 3rd person perspective?
Gordon and Hargens (2007) describe how different manifestations of play actually
show different levels of complexity of the communities that embrace them. For the magical
player, play is a connection to cosmos (e.g. divination); for the aggressive player, it is about
conquest (e.g. boxing); for the ordered player it is about structure (e.g. collecting things);
for the Status player, it is about competition (e.g. horse racing); for the sensitive player, it is
about cooperation (e.g. team building exercises); for the complex player, it is about living
chaos (e.g. improvisational theater); for the dynamic player it is about transformation (e.g.
holotropic breathwork); for the Unitive player, play is Lila (e.g. Tantra, Crazy wisdom).
I think that some comparisons could be made between this classification of play and one of
ILP. Are there organizations that interpret ILP as a “game” where to “connect and share
with each other” (sensitive player), or it is “fast and unpredictable” (complex player), or
“multimodal and multidimensional” (dynamic player)? The average level of development
ILP for social innovation 9
of a community can be used to customize its ILP according to its needs: what is the face of
our leadership? Cooperation, dealing with chaos, transformation?
Zone#6 deals with the practice itself, what exercises in each module do we choose
What practices best serve my leadership development?
For this section ILP kit and ILP book are excellent sources of information. They
offer descriptions for each of the main modules and specific practices, and how to asses
current state and progress. However, as I will argue ahead, ILP has been successful in
including old and today’s best practices for transformation, but it remains to be seen how it
will include new discoveries such as brain wave technologies (meditation) and synthetic
foods (nutrition). This zone also studies objective indicators of performance, how many
days I practice, have I reached the objective goals (e.g. body weight, endurance,
Zone #8 deals with ILP systems and infrastructure for leadership development: what
is the external design of current personal development programs? How many people engage
into them? What is the optimal infrastructure?
In my experience as ILP group facilitator in Mexico City, I have seen that peer to
peer (P2P) learning, adequate physical space, an online social network; monthly gatherings
are structures that support the practice of individuals. I found 33 ILP projects in the world,
most of them are targeted to individuals, two to private companies, and one to social
innovation (Appendix III).
New forms of organization.
I think it is not possible to apply a new paradigm to an old structure. Just like catholic
cathedrals and castles belong to amber, corporate skyscrapers and Olympic stadiums belong
to orange; pluralistic retreat centers and social networks belong to green, what are the new
structures of teal? New integral organizations need a different structure (physical and
cultural) in order to function. Maybe this structure will have new governance systems, new
ILP for social innovation 10
communication systems, new production systems and definitely new cultural worldviews.
One initiative that is looking to integrate this vision is Mundo Integralix, a network of
independent consultants in the area of personal and organizational development that
incorporates the five elements of the integral model (AQAL) in its work with organizations,
individuals and the consultants themselves. This network is being built using a few basic
1. Integrally informed (AQAL is the foundation for mutual understanding).
2. Flexible (consultancy teams are built according to the needs of the client, and dissolved
when the project is finished; no hard or permanent structures)
3. Natural hierarchy (each team has a designated leadership with specific roles and
4. Self as instrument (all members of the network have an ILP)
5. Creative commons (all the material created by members of the network is offered to the
rest of the network to be used free of charge; we base our reputation in performance not in
6. Projects are for social innovation (our clients can be corporations, governments, civil
organizations, churches, or any other party that works for a vision of a new world)
7. Performance indicators are open to the network (we choose our team members based on
information about cognitive, interpersonal and moral skills)
8. Radical solutions (given the difficult situation we face in our world, we look for radical
solutions, marginal improvements will not help)
Levels have to be understood as holarchical not hierarchical, this means that higher
levels include lower levels, just like the layers of an onion; higher levels are more complete
than lower levels. This way of understanding levels and development solves the problem
that many people could have when assigning categories of “better and worse” to values,
worldviews or organizational structures. More developed forms of ILP include and
transcend lower levels, for example: some people could think that ILP is about the
connection with the higher Self only, transformation to higher levels of consciousness and
working with the spiritual chakras, but if we don’t connect and heal first with our body and
ILP for social innovation 11
the survival, sexual and power centers, we won’t be able to integrate these resources in the
service of the subtle and causal bodies.
Zones #2, #4, #6 and #8 deal with levels of the self, of our culture, of our bodies and of our
systems. Any ILP should be careful to honor and include all levels of reality not just the
higher ones. In zone #2, from survival and sexual needs to self transcendence needs, in
zone #4 from traditional rules to modern efficiency to post-modern sensitivity and from
egocentric views to kosmocentric views (not only everybody, not only me, but me and
everybody), in zone #6, from nutrition and good sleep to meditation and witnessing the
Abyss; in zone #8 from face to face activities to online social networks. ILPs can find
common ground between all these perspectives an build alliances that create a practice that
is better than the sum of its parts.
Another interesting discussion around the topic of levels is the common temptation
to force transformation in persons or organizations. Hargens (2009) offers an interesting
summary of the possibilities of horizontal and vertical growth.
Often involves the healthy integration of previous stages.
This includes working to integrate more fully the various lines lagging at an earlier
stage, in service of stabilizing healthily at an emergent stage. Identifying which
lines are lagging and causing the self-system to suffer, and seeking to integrate
those particular lines (through various combinations of techniques, such as
coaching, therapy, support groups, exercise, state-training practice, etc.).
It can also involve working to balance the focus brought to each quadrant-
dimension of one’s life.
In more rare instances, an integrally informed application may create conditions for
This may look different across disciplines, but the underlying key components that
contribute to the vertical shifts include:
creating situations in which individuals can take perspectives;
bringing people to the limits of their own cognitive framework;
encouraging the feeling of cognitive dissonance;
providing opportunities for state-stage experiences that cannot be explained by an
individual current level; and
simply being in the presence of an individual who has stabilized a higher level.
All of this of course also applies to the integrally informed practitioner him/herself,
not just those with whom he or she works.
ILP for social innovation 12
The perceived dichotomy between translation and transformation dissolves when
translative processes foster balance at the stage one is at, and in so doing, emergent
ground is tilled for a vertical, transformative shift.
ILP for social innovation 13
Types is the vector of AQAL that studies horizontal differences in personalities
(UL) like masculine or feminine; in bodies (UR) like thin or robust; in cultures (LL) like
corporate or activist; and in systems (LR) like cities or country suburbs. All these
differences in personalities, bodies, cultures and systems offer possibilities for richer
customized ILPs. When we design a program for an organization it would be beneficial to
pay attention to the type of individual or collective we are dealing with in order to find the
best set of practices, the more we understand types the more compassionate (masculine and
feminine) can be the ILP.
My perspective is that by customizing the practices to the client’s type, he or she
will be able to perform much better in his/her ILP, e.g. a person with a thin body will
perform better in ability sports rather than in strength sports. However, it would be positive
too to include practices that balance some aspects of typology, e.g. feminine persons would
do good to practice masculine aspects of their personality (UL) and vice versa; or having a
balance between activities that are typically from a city (e.g. giving a lecture to a business
organization) and activities that are more natural to the suburbs (e.g. running a Triathlon).
Working both on the natural capacities (dominant type) and the ones less developed is
another good mix of challenge and support. An area of social leadership that would gain
from this balance is interpersonal skills because it provides different approaches to change,
e.g. feminine compassion, unconditional embrace, negotiation, inclusion, and masculine
compassion, objective feedback, principled anger, focus on results.
An elegant use of states can be a great ally of ILP because they “transport” us to different
ways of knowing, to different realities. Subtle/causal states have been used in several
techniques such as ILPi (Golin), U theory (Sharmer) or Vision Quest (native Americans) to
access deeper layers of meaning and purpose. If used skillfully, states offer a wide range of
experiences (UL) that can help the practitioner discover aspects of reality that want to be
developed through ILP. Meaning (LL) is perhaps the most important catalyst of action,
without a strong felt understanding of the reasons to practice ILP, the individual is subject
ILP for social innovation 14
to get lost and stop his/her ILP. States therefore are strong allies of meaning and therefore
For the design process I consider three basic levels: Me, Us, and All of Us (LL) or local,
regional and global (LR), see appendix IV. Each dimension offers particular advantages to
the ILP action-inquiry process.
Level 1. Me. Local. My personal practice. This paper.
Knowledge by acquaintance: if I want to understand what ILP is about, how does it
feel, what areas need to be further differentiated or developed, I need to experience ILP. If I
want to coach others in their ILP, I need to know by experience what I am talking about.
My ILP develops my freedom and my fullness and therefore increases my capacity to serve
others, i.e. self as instrument. I can take as much darkness as there is light in me. This kind
of learning supports customization by knowing the self. My personal practice opens the
door to real communication with other ILP researchers, and gives me the skills to play a
level 2 game.
Level 2. Us. Regional. Coordinator of ILP-Mexico city group. ITH5043 ILPxi action-
Peer to peer (P2P) learning: one great way to learn is to teach others. When we
share what works or doesn’t works for us in ILP, there is a higher awareness of our
practice, something happens that we are able to understand better what is going on in our
own practice. Also, this intimate sharing of experience allows us to redesign our practice
based on information provided by peers that are very similar to us in socio-economic
characteristics. This kind of learning supports customization through identification of group
Level 3. All of us. Global. Online massive collaboration.
Knowledge by distributed collaboration. I believe that with ILP, the Integral
movement has already created an incredible powerful tool for liberation, however we must
consider that we are in the beginning of a cultural and technological revolution that will
offer ILP new and sophisticated tools and frameworks of practice: ILP should and will be
further developed. We are witnessing breakthroughs in science like nanotechnology (UR),
ILP for social innovation 15
the semantic web (LR), worldcentric movements emerging in every corner of the planet
(LL) and the audacious exploration of new frontiers of shadow and awareness (UL). These
are just some examples of emergent occasions that will have to be included in next versions
of ILP (Rico 2009).
At this global level, there are novel ways of collaboration that allow individuals
from all over the planet to play together in formats of massive collaboration. One example
that I would like to explore as a possible application to design ILP at level 3 is the Alternate
Reality Game (ARG).
An alternate reality game (ARG), is an interactive narrative that uses the real
world as a platform, often involving multiple media and game elements, to tell a
story that may be affected by participants' ideas or actions. The form is defined by
intense player involvement with a story that takes place in real-time and evolves
according to participants' responses, and characters that are actively controlled by
the game's designers, as opposed to being controlled by artificial intelligence as in a
computer or console video game. Players interact directly with characters in the
game, solve plot-based challenges and puzzles, and often work together with a
community to analyze the story and coordinate real-life and online activities. ARGs
generally use multimedia, such as telephones, email and mail but rely on the
Internet as the central binding mediumxii.
An ARG about ILP could bring together resources from practitioners from all over
the world and create new knowledge about the best ways to customize ILP to different
individuals and communities. This kind of learning supports customization through
diversity in applications and innovation.
Customized ILP programs.
ILP for Young leaders. In the 1990’s PachaMama Alliance launched a project called
“Awakening the Dreamer, Changing the Dream”xiii to promote awareness in young activists
about the environmental degradation produced by our modern dream. I studied the content
and structure of such program and believe that it has an excellent design: the program
combines online and face to face interaction; it works with body, emotions, mind and spirit;
it is very easy to replicate in any part of the world; it doesn’t need much central
supervision; it creates local support groups. A program of ILP for young leaders could use
a similar structure to motivate and support practice in local groups.
ILP for social innovation 16
ILP for Senior leaders. A network of integral consultants and coaches network as the one
described in page 9, could support senior leaders practice as part of OD work.
Implementation and follow up.
The implementation and follow up of level 1 is my ongoing practice that started 3 years
ago. Implementation and follow up of level 2 is my participation in two ILP communities
(Mexico city and JFK course ITH 5043 in the summer of 2009), both learning experiences
will be documented. Implementation of level 3 (an ILP ARG, a similar program to ADT or
a network of integral consultants) will require the writing of a business plan or project.
Based on the feedback received on this paper I intend to write it in the summer of 2009.
3. A summary and conclusion
ILP is the integral application that most specifically addresses the topic of personal
capacity development (new hardware); this capacity can be put in service of all other
integral applications (new software) such as sustainability, business, education, politics or
In the context of social innovation, ILP is a tool for leadership development, and
together with organizational culture and strategic planning, they make an integral approach
to organizational development.
Judging by the small number of current programs of ILP, it can be said that we are
wasting a lot of its potential. However, it could be that by customizing ILP according to the
Kosmic Address of the individual or organization (lines, quadrants, types, states, levels) we
could increase its popularity and therefore the capacity of social innovation agents to
ILP for social innovation 17
This paper is only one first step in a long action-inquiry process to find ways to
adapt ILP to the specific needs of these organizations; further actions include:
1. Continue my individual ILP and study-train to become an ILP coach.
2. Write a project to design and implement an ILP program for senior leaders
following the structure of Mundo Integral.
3. Write a social business plan to design and implement an ILP program for young
leaders following the structure of Awakening the Dreamer.
ILP for social innovation 18
I tailored this document to an integrally informed audience. I assumed you know the AQAL
model and have an ILP. I will direct future conversation to the forums in Integral Life.
Further analysis will include the interaction between quadrants, levels and types in ILP.
ILP for social innovation 19
List of programs with an explicit ILP
1 Axialent Global corporations
2 Integral Recovery Teasdale, USA drug addicts
3 Integral Life Online /Global personal /professional
4 Integral Buenos Aires Buenos Aires personal /professional
5 Esalen California personal /professional
6 Experience Integral Amsterdam sustainability
7 JFK ILP course Online /Global academic
8 CIIS Online /Global academic
9 Fielding Online /Global academic
10 Integral Coaching Canada Online /Global academic
11 Pacific integral Online /Global academic
12 iEvolve Online /Global personal
13 Comunidad de Practica ILP Mexico DF personal
14 The Boulder Center for Integral Living Boulder, USA personal
15 Bay Area Integral Berkeley, USA personal
16 Dallas Integral Dallas, USA personal
17 Seattle Integral Seattle, USA personal
18 The Integral New York Salon New York, USA personal
19 Santa Monica Center for Integral Living Santa Monica, USA personal
20 Toronto ILP Group Toronto, CA personal
21 Indianapolis ILP Group Indianapolis personal
22 Integral Europe Amsterdam personal
23 The London Integral Circle London personal
24 The London ILP Group London personal
25 The Brighton Integral Salon Brighton personal
26 Integral Salon Northwest UK personal
27 Integral Forum of the German Speaking Countries Germany personal
28 Asociacion Integral Espanola Spain personal
29 Integral Japan Japan personal
30 Sydney Integral Centre Sydney, AU personal
31 Sydney Integral Sydney, AU personal
32 ILP Gaia Online /Global personal
33 Integral Awakening Online /Global personal
34 mastering the power of now Online /Global personal
ILP for social innovation 20
ILP for social innovation 21
Golin, C. (2008). Integral Life Practice Inquiry: An integral Research Approach to Personal
Development. Journal of Integral Theory and Practice, 3(1), 163-183
Gordon, G., Hargens, S., (2007) Integral Play, An exploration of the playground and the
evolution of the player. Journal of Integral Theory and Practice, 2(3), 62-104
Hargens, S. (2009) Figure 5: Drawing from various disciplines, below is a summary how
integrally informed applications use certain elements of Integral Theory. JKF ITH
5009 reading material.
Hochachka, G. (2008) Case studies in Integral Approaches in International Development.
Journal of integral theory and practice 3(2), 58-108
Jackson, F. (2006) Principles of Integral Life Practice. Journal of Integral Theory and
Practice, 1 (2), 17-37
Leonard, A (2006) An introduction to Integral Life Practice. Journal of Integral Theory and
Luftig, J. (2008). Living for playing, Playing for Living: An Integral Research Study.
Journal of Integral Theory and Practice, 3(1), 61-104
McQuade, A. 2004. “Reviving Our Interiors: Serving the Mentally Ill Living on Our
Streets” AQAL Journal of Integral Theory and Practice, vol. 1, no. 4, pp 116-150
Rico, J (2009) In search for synergy in ILP communities. ITH 5006 Final Paper, JFK
Riddell, D. (2005), Evolving Approaches to Conservation: Integral Ecology and Canada’s
Great Bear Rainforest. World Futures 61: p. 63-78
Torbert, B. (2004). Action Inquiry, the Secret of Timely and Transforming Leadership. San
Francisco: Berrett Koehler.
Wilber, K., Patten, T., Leonard, A., Morelli, M. (2008) Integral Life Practice. A 21st
Century Blueprint for Physical Health, Emotional Balance, Mental Clarity, and
Spiritual Awakening. Boston: Integral Books.
based on online conversation with Mark Sobol
Project Management four basic stages is the simplest way to describe a process of creation, based on this sequence other authors have
built more sophisticated approaches such as action inquiry (Torbert 2004) that includes levels of complexity of the applicant in the
New Ventures http://www.new-ventures.org/
UNFCCC, UNDP, UNEP, OCDE, World Bank, GEF. Research Institutions: Environmental Change Institute, University of Oxford;
EIA, Norwich; Columbia University; ISD. In México: INE, SEMARNAT, Centro de Ciencias de la Atmósfera, UNAM
From “Thus Spoke Zarathustra”
Romancing the shadow: illuminating the dark side of the soul. Zweig, C. (1997)
In the true theological sense, "Know Thyself" is a fundamental tenet of the question of life's meaning. To truly 'know oneself' in this
sense involves a deeply personal, spiritual transformation whereby a person would seek to orient themselves towards understanding their
own phenomenological perceptions of reality, so as to gain earnest insight into aspects of one's own existence. Thus the theological sense
of "Know Thyself" entails an experiential revolution of spirit in the sense of the Socratic periagoge. wikipedia / know thyself
the desire to become more and more what one is, to become everything that one is capable of becoming. / Wikipedia: personal
At whatever level of development — economic, political, biological, organizational or personal — participants in the personal
development process need a framework in order to know whether improvement has actually occurred. Personal development frameworks
1. goals or benchmarks that define the end-point,
2. strategies or plans for reaching goals, the book, online programs
3. measurement and assessment of progress,
4. levels or stages that define milestones along the development path, and
5. a feedback-system to support progress. /Wikipedia personal development process
The final paper is to be a four-quadrant research paper of the students’ experience of their ILP process, from vision and design, through
engagement and assessment. Along with a summary of the objective data collection, the student should include obstacles and how they
worked with them, their process, insights, awareness, as well as missed and engaged opportunities for growth. (from ILP course