Ken Wilber

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Kenneth Earl "Ken" Wilber Jr. (b. January 31, 1949, Oklahoma City, OK, United States), is an American author who writes on psychology, philosophy, mysticism, ecology, and spiritual evolution. He has been described as New Age e.g. Wouter J. Hanegraaff, New Age Religion and Western Culture, SUNY, 1998, pp.58-9 and 75, Wilber's criticism of Capra and Bohm is described as "almost the only example of an intellectual controversy within the New Age movement" ibid p.176 (italics in original), although he is critical of much within the New Age movement in his books Sex, Ecology, Spirituality, Note 44, "The various New Age movements claim to herald such a worldwide consciousness revolution. But ... these movements fail across the board.". His work formulates what he calls an "integral theory of consciousness." He is a leading proponent of the integral movement and founded the Integral Institute in 1998.


Ken Wilber was born on January 31, 1949 in Oklahoma City, OK. In 1967 he enrolled as a pre-med student at Duke University, Tony Schwartz, What Really Matters: Searching for Wisdom in America, Bantam, 1996, ISBN 0-553-37492-3, p348 and almost immediately experienced a disillusionment with what science had to offer. He became inspired by Eastern literature, particularly the Tao Te Ching, which catalyzed his interest in Buddhism. While Wilber has practiced Buddhist meditation methods, and the concepts of Madhyamaka Buddhist philosophy (particularly as articulated by Nagarjuna underpin his work,The Kosmos According to Ken Wilber, A Dialogue with Robin Kornman, Shambhala Sun, September 1996. Retrieved on June 14, 2006. Wilber does not self-identify as a Buddhist. # Kosmic Consciousness (12 hour audio interview on ten CDs), 2003, ISBN 1-59179-124-3. He left Duke, enrolled in the University of Nebraska, and completed a bachelor's degree with a double major in chemistry and biology.

In 1973, Wilber completed his first book, The Spectrum of Consciousness, in which he sought to integrate knowledge from disparate fields. After rejections by more than twenty publishers it was finally accepted in 1977 by Quest Books, and he spent a year giving lectures and workshops before going back to writing. He also helped to launch the journal ReVision in 1978.

In 1983, Wilber was married for a second time, this time to Terry (Treya) Killam who was shortly thereafter diagnosed with breast cancer. From the fall of 1984 until 1987, Wilber gave up most of his writing to focus on caring for her. Treya died in January, 1989, and their joint experience was recorded in the book Grace and Grit (1991).

Subsequently, Wilber wrote Sex, Ecology, Spirituality (SES), (1995), the massive first volume of a proposed Kosmos Trilogy. A Brief History of Everything (1996) was the non-footnoted, popularized summary of SES in the form of an imagined, extended interview. The Eye of Spirit (1997) was a compilation of articles he had written for the journal ReVision on the relationship between science and religion. Throughout 1997 he had kept journals of his personal experiences, which were published in 1999 as One Taste, a Buddhist term for cosmic or unitary consciousness. Over the next two years his publisher, Shambhala Publications, took the unusual step of releasing eight re-edited volumes of his Collected Works. In 1999, he finished Integral Psychology and wrote A Theory of Everything (2000). In A Theory of Everything Wilber attempts to bridge business, politics, science and spirituality and show how they integrate with theories of developmental psychology, such as Spiral Dynamics. His book, Boomeritis (2002), is a novel which attempts to expose the egotism of his generation.

Since 1987, Wilber has lived in Denver, Colorado, where he is working on his Kosmos trilogy and overseeing the work of the Integral Institute].


Mysticism and the great chain of being

One of Wilber's main interests is in mapping what he calls the "neo-perennial philosophy", an integration of some of the views of mysticism typified by Aldous Huxley's The Perennial Philosophy with an account of cosmic evolution akin to that of the Indian philosopher Sri Aurobindo. He rejects most of the tenets of Perennialism and the associated anti-evolutionary view of history as a regression from past ages or yugas."I have not identified myself with the perennial philosophy in over fifteen years ... Many of the enduring perennial philosophers such as Nagarjuna were already using postmetaphysical methods, which is why their insights are still quite valid. But the vast majority of perennial philosophers were caught in metaphysical, not critical, thought, which is why I reject their methods almost entirely, and accept their conclusions only to the extent they can be reconstructed"[1]. Instead, he embraces a more traditionally Western notion of the great chain of being. As in the work of Jean Gebser, this great chain (or "nest") is ever-present while "relatively" unfolding throughout this material manifestation, although to Wilber "...the "Great Nest" is actually just a vast morphogenetic field of potentials"...". In agreement with Mahayana Buddhism, he believes that reality is ultimately a nondual union of |emptiness and form, with form being innately subject to development over time. Wilber's writings are ultimately attempts to describe how he conceives that form undergoes change, and how he believes sentient beings in the world of form participate in this change until they finally realize their true identity as emptiness.

Wilber argues for the value of mystical realization and in opposition to metaphysical naturalism: "Are the mystics and sages insane? Because they all tell variations on the same story, don't they? The story of awakening one morning and discovering you are one with the All, in a timeless and eternal and infinite fashion. Yes, maybe they are crazy, these divine fools. Maybe they are mumbling idiots in the face of the Abyss. Maybe they need a nice, understanding therapist. Yes, I'm sure that would help. But then, I wonder. Maybe the evolutionary sequence really is from matter to body to mind to soul to spirit, each transcending and including, each with a greater depth and greater consciousness and wider embrace. And in the highest reaches of evolution, maybe, just maybe, an individual's consciousness does indeed touch infinity—a total embrace of the entire Kosmos—a Kosmic consciousness that is Spirit awakened to its own true nature. It's at least plausible. And tell me: is that story, sung by mystics and sages the world over, any crazier than the scientific materialism story, which is that the entire sequence is a tale told by an idiot, full of sound and fury, signifying absolutely nothing? Listen very carefully: just which of those two stories actually sounds totally insane?"

Wilber's holism

A key idea in Wilber's philosophical approach is the Holon, which came from the writings of Arthur Koestler. In considering what might be the basic building blocks of existence, he observed that it seems every entity and concept shares a dual nature: as a whole unto itself, and as a part of some other whole. For example, a cell in an organism is a whole and at the same time a part of another whole, the organism. The relation between individuals and society is not the same as between cells and organisms because individual holons can be members but not parts of social holons. See A Miracle Called "We" in Integral Spirituality and [2].

Another example is that a letter is a self-existing entity and simultaneously an integral part of a word, which then is part of a sentence, which is part of a paragraph, which is part of a page; and so on. Everything from quarks to matter to energy to ideas can be looked at in this way; everything in creation except perhaps creation itself is a holon.

In his book Sex, Ecology, Spirituality: The Spirit of Evolution, Wilber outlines approximately twenty tenets that characterize all holons. (Wilber, Ken; Sex, Ecology, Spirituality, 1995, p. 35-78) These tenets form the basis of Wilber's model of manifest reality. Beyond this, Wilber's view is that the totality of manifest reality itself is just a wave on the ocean of the unmanifest, of Emptiness itself, which is not a holon.

AQAL: "All Quadrants All Levels"

AQAL (pronounced aqual or ah-qwul) represents the core of Wilber's work. AQAL stands for "all quadrants all levels", but equally connotes 'all lines', 'all states' and 'all types'. These are the five irreducible categories of Wilber's model of manifest existence. In order for an account of the Kosmos to be complete, Wilber believes that it must include each of these five categories. For Wilber, only such an account can be accurately called "integral." In the essay, "Excerpt C: The Ways We Are in This Together", Wilber describes AQAL as "one suggested architecture of the Kosmos". [3]

All of Wilber's AQAL categories -quadrants, lines, streams, or intelligences, levels, states, and types;relate to relative truth in the two truths doctrine of Buddhism, to which he subscribes. According to Wilber, none of them are true in an absolute sense: only formless awareness, "the simple feeling of being," exists absolutely.

An account or theory is said to be AQAL, and thus integral (inclusive or comprehensive), if it accounts for or makes reference to all four quadrants and four major levels in Wilber's ontological scheme, described below.

Each holon, or unit of reality that is both a whole and a part of a larger whole, has an interior and an exterior. It also exists as an individual and (assuming more than one of these entities exists) as a collective. Observing the holon from the outside constitutes an exterior perspective on that holon. Observing it from the inside is the interior perspective, and so forth. If you map these four perspectives into quadrants, you have four quadrants, or dimensions (these are unrelated to the three spatial dimensions).

To give an example of how this works, consider four schools of social science. Freudian psychoanalysis, which interprets people's interior experiences, is an account of the interior individual (or, in the diagram, the upper-left) quadrant. B. F. Skinner's behaviorism, which limits itself to the observation of the behavior of organisms, is an exterior individual (upper-right) account. Gadamer's philosophical hermeneutics interprets the collective consciousness of a society, and is thus an interior plural (lower-left) perspective. Capitalism economic theory examines the external behavior of a society (lower-right).

The right sides of the quadrants are concerned with empiric observation — what does it do? The left sides of the quadrants focus on interpretation — what does it mean? Wilber contends that modern times evidence a pathological separation from healthy evolution due to a near-complete focus on the right sides, with the denial of the left sides as having no meaning being a fundamental cause of society's malaise.

All four pursuits; psychoanalysis, behaviorism, philosophical hermeneutics and Marxism – offer complementary, rather than contradictory, perspectives. It is possible for all to be correct and necessary for a complete account of human existence. Wilber has integrated these four areas of knowledge through an acknowledgement of the four fundamental dimensions of existence. Further, these four perspectives are equally valid at all levels of existence.

Lines, streams, or intelligences

According to Wilber, all holons have multiple lines of development, or intelligences;in fact, over two dozen have been observed. They include cognitive, ethical, aesthetic, spiritual, kinesthetic, affective, musical, spatial, logical-mathematical, karmic, etc. One can be highly developed cognitively (cerebrally smart) without being highly morally developed (as in the case of Nazi doctors). However, Wilber acknowledges, you cannot be highly morally developed without the pre-requisite cognitive development. So not all of the developmental lines are ontologically equivalent.

Levels or stages

The concept of levels follows closely on the concept of lines of development. The more highly developed you are in a particular line, the higher level you are at in that line. Wilber's conception of the level is clearly based on several theories of developmental psychology, including: Piaget's theory of cognitive development, stages of moral development, Maslow's hierarchy of needs, Erikson's stages of psychosocial development|stages of psychosocial development, and Jane Loevinger's Loevinger's stages of ego development.

One such scheme describes the ethical developmental line, for example:

Within each broad stage, there are sub-levels. Spiral Dynamics is one theory that elaborates on these sub-levels.

Another broad organization of the levels contains three categories:

  • pre-personal (subconscious motivations)
  • personal (conscious mental processes)
  • transpersonal (integrative and mystical structures)

This organization reveals more of Wilber's synthesizing activity. Freudian drives, Jungian archetypes, and myth are pre-personal structures. Empirical and rational processes are at the personal level. Transpersonal entities include, for example, Aurobindo's Overmind, Emerson's Oversoul, Plato's Forms, Plotinus' nous, and the Hindu Atman, or world-soul.

The exceptional feature of Wilber's approach is that, under this methodology, all of these mental structures; subconscious, rational, mystical;are considered complementary and legitimate, rather than competing in a zero-sum conceptual space. And that is perhaps Wilber's greatest accomplishment; the opening up of a space wherein more ideas, theories, beliefs, and stories can be considered true, responsible, and acceptable.

Many criticize the strict hierarchical nature of Wilber's conception of the level. But consider, for example, the hierarchical nature of matter itself. Sub-atomic particles are composed of quarks. Atoms are made of sub-atomic particles. Molecules are made of atoms. Cell organelles are made of molecules, etc. This is similar to how Wilber conceives of levels. One must attain the lower levels before the higher levels because the higher levels are constituted by the lower level components. Thus, when represented graphically, the levels should appear as concentric circles, with higher levels transcending but also including lower ones. Wilber also attacks the equating of hierarchy with patriarchy using a similar line of argument.

As Wilber remarks in the CD interview Speaking of Everything: "This can all be done deductively". In other words: 'I could be wrong about the precise characteristics of some or all of the stages or levels. But nonetheless, it's clear that psychological and cultural development follows a pattern, and that pattern is always from more partial to more whole.


A state is basically a level that is attained only temporarily. Once you have unlimited access to a state of consciousness, then it is a permanent structure, or a developmental level.

States of consciousness include: waking, dreaming, dreamless sleep, and nondual. (In the mystical traditions of which Wilber is a part, these four states correspond to four realms:

Therefore, it is theoretically possible for someone at a low cognitive level to experience an advanced mystical state.


These are valid distinctions that are not covered under Wilber’s other categorizations. Masculine/feminine, the nine Enneagram categories, and Jung's archetypes and typologies, among innumerable others, are all valid types in Wilber's schema. Wilber makes types part of his model in order to point out that these distinctions are different from, and in addition to the already mentioned distinctions: quadrants, lines, levels and states.

Theory of truth

Wilber argues that there are multiple aspects to existence, and that each has its own truth-standard, or test for validity, as follows: 2007

  1. Exterior individual/3rd person - "We check to see if the proposition corresponds with or fits the facts, if the map accurately reflects the real [exterior] territory... if we cannot disprove it we may assume it is accurate enough. But the essential idea is that... my statement somehow refers to an objective state of affairs, and it fairly accurately somehow corresponds with those objects or processes or affairs. [...] All of which is fair enough and important enough, and I in no way deny the general importance of empirical representation. It's just not the whole story..."
  2. Interior individual/1st person - if we look at the actual interior of an individual [entity], then we have an entirely different type of validity claim. The question here is not, is it raining outside? The question here is, When I tell you it is raining outside, am I telling you the truth or am I lying? You see, here it is not so much a question of whether the map matches the objective territory, but whether the mapmaker can be trusted.... you can always check and see if it's raining... Interior events are located in states of consciousness, not in objective states of affairs, and so you can't empirically nail them down with simple consensus location. I might lie to you. I might lie to myself. I might misrepresent and not know it."
  3. Interior collective/2nd person - "The subjective world is situated in an intersubjective space, a cultural space... without this cultural background... I wouldn't have the tools to interpret my own thoughts to myself. So here the validity claim is not so much objective propositional truth, or subjective truthfulness, but intersubjective fit. This cultural background provides the common context against which my own interior thoughts and beliefs will have some sort of meaning, and so the validity criteria here involves the "cultural fit" [of a statement] within this background... What is so remarkable about common understanding is not that I can take a simple word like "dog" and point to a real dog and say "I mean that." What is so remarkable is that you know what I mean by that. [So it is] a matter of how we arrange collectively, our ethics, morals, laws, culture, group or collective identities, background contexts..."
  4. Exterior collective/3rd person - "The main validity claim is functional fit, how entities fit together in a system... So in systems theory you will find nothing about ethical standards, values, morals, mutual understanding, truthfulness, sincerity, depth, integrity, aesthetics... It describes the system in purely objective exterior terms, from without. It doesn't want to know how collective values are intersubjectively shared in mutual understanding. Rather, it looks at how their objective correlates functionally fit in the overall system."

"All four of these are valid forms of knowledge, because they are grounded in the realities of the nature of every holon. And therefore all four of these truth claims can be confirmed or rejected by a community of the adequate [those competent in that knowledge]. They each have a different validity claim which carefully guides us, through checks and balances, on our knowledge quest. They are all falsifiable within their own domains, which means false claims can be dislodged by further evidence...." Table and quotations from: Ken Wilber, A Brief History of Everything, 2nd edition, ISBN 1-57062-740-1 p. 96–109

The pre/trans fallacy

Wilber purports that many claims about non-rational states make a mistake he calls the pre/trans fallacy. According to Wilber, the non-rational stages of consciousness (what Wilber calls "pre-rational" and "trans-rational" stages) can be easily confused with one another. One can reduce supposed "trans-rational" spiritual realization to pre-rational regression, or one can elevate pre-rational states to the trans-rational domain. For example, Wilber claims that Freud and Jung commit this fallacy. Freud considered mystical realizations to be regressions to infantile oceanic states. Wilber alleges that Freud thus commits a fallacy of reduction. Wilber thinks that Jung commits the converse form of the same mistake by considering pre-rational myths to reflect divine realizations. Likewise, pre-rational states such as tribal thinking, groupthink, and the occultism of the Nazis or Charles Manson may be misidentified as post-rational states. Wilber characterizes himself as having fallen victim to the pre/trans fallacy in his early work.

Wilber on science

Wilber describes the current state of the "hard" sciences as limited to "narrow science", which only allows evidence from the lowest realm of consciousness, the sensorimotor (the five senses and their extensions). What he calls "broad science" would include evidence from logic, mathematics, and from the symbolic, hermeneutical, and other realms of consciousness. Ultimately and ideally, broad science would include the testimony of meditators and spiritual practitioners. Wilber's own conception of science includes both narrow science and broad science, e.g, using electroencephalogram machines and other technologies to test the experiences of meditators and other spiritual practitioners, creating what Wilber calls "integral science".

According to Wilber's theory, narrow science trumps narrow religion, but broad science trumps narrow science. That is, the natural sciences provide a more inclusive, accurate account of reality than any of the particular exoteric religious traditions. But an integral approach that evaluates both religious claims and scientific claims based on intersubjectivity is preferable to narrow science.

Current work

In 2005, at the launch of the Integral Spiritual Center, a branch of the Integral Institute, Wilber presented a 118-page rough draft summary of his two forthcoming books. [4] The essay is entitled "What is Integral Spirituality?", and contains several new ideas, including Integral post-metaphysics and the Wilber-Combs lattice.

"Integral post-metaphysics" is the term Wilber has given to his attempts to reconstruct the world's spiritual-religious traditions in a way that accounts for the modern and post-modern criticisms of those traditions.

The Wilber-Combs Lattice is a conceptual model of consciousness developed by Wilber and Allan Combs. It is a grid with sequential states of consciousness on the x axis (from left to right) and with developmental structures, or levels, of consciousness on the y axis (from bottom to top). This lattice illustrates how each structure of consciousness interprets experiences of different states of consciousness, including mystical states, in different ways.

Influences on Wilber

Wilber's conception of the perennial philosophy has been primarily influenced by Madhyamaka Buddhism, particularly as articulated in the philosophy of Nagarjuna. The Kosmos According to Ken Wilber: A Dialogue with Robin Kornman [5] Wilber has been a dedicated practitioner of Buddhist meditation since his college years, and has studied under some widely recognized meditators, such as Dainin Katagiri, Maezumi Roshi, Chogyam Trungpa Rinpoche, Kalu Rinpoche, Penor Rinpoche and Chagdud Tulku Rinpoche. The nondual mysticism of Advaita Vedanta, Trika (Kashmir) Shaivism, Tibetan Buddhism, Zen Buddhism, Plotinus, Ramana Maharshi, and Andrew Cohen, as well as the teaching and works of Adi Da, which Wilber has on several occasions singled out for the highest praise (while expressing reservations about Adi Da as a teacher),[6] [7] are also strong influences. These influences have led Wilber to assert that those desiring enlightenment should seek out "the outlaws, the living terrors, the Rude Boys and Nasty Girls of God realization" and that "Every deeply enlightened teacher I have known has been a Rude Boy or Nasty Girl".[8]

Wilber's conception of evolution or psychological development draws on Aurobindo, Adi Da, Andrew Cohen, Jean Gebser, German idealism, Erich Jantsch, Jean Piaget, Abraham Maslow, Erik Erikson, Lawrence Kohlberg, James Mark Baldwin, Jürgen Habermas, Howard Gardner, Clare W. Graves, Robert Kegan and Spiral Dynamics.


William Irwin Thompson, who shares Wilber's admiration for Sri Aurobindo, Jean Gebser, and Eastern philosophy, has harshly criticized Wilber's theoretical approach and scholarly achievements. In his 1996 book Coming into Being: Texts and Artifacts in the Evolution of Consciousness, Thompson characterized Wilber's approach as "compulsive mappings and textbook categorizations" and as excessively objectifying and "masculinist". Thompson, Coming into Being: Texts and Artifacts in the Evolution of Consciousness pp.12-13

Christian de Quincey considers Wilber's integral theory to be an intellectual edifice that denigrates emotion. This statement (made in 2000 in "The Promise of Integralism: A Critical Appreciation of Ken Wilber's Integral Psychology" in the Journal of Consciousness Studies [9] and others in the same essay led to a bitter exchange of replies and counter-replies between Wilber and de Quincey, which can be found on de Quincey's and the Shambhala websites.

Steve McIntosh argues that Wilber fails to distinguish philosophy from his own Vedantic and Buddhist religion Steve McIntosh, Integral Consciousness and the Future of Evolution, Paragon House, St Paul Minnesota, 2007, ISBN 978-1-55778-867-2 pp.227f., that his theory of lines of development misrepresents Howard Gardner's position and, in any case, doesn't take into account Daniel Goleman's distinction between rational and emotional intelligenceibid. pp.252ff., and that his AQAL system does not take into account the fact that beginning at the human level (complex neocortex) there has been no change in the biological structure of the brain, this role being taken instead by human-made artifacts ibid. pp.326ff.

Christopher Bache is complimentary of some aspects of Wilber's work, but calls Wilber's writing style glib and superior. He also says that Wilber tends to overlook the more complicated aspects of spiritual purification and past-life interpretation. These specific issues are presented in the notes to Chapter 6 of Dark Night Early Dawn: Steps to a Deep Ecology of Mind SUNY Press, 2000.

See also


Works by Wilber

  • The Spectrum of Consciousness, 1977, anniv. ed. 1993: ISBN 0-8356-0695-3
  • No Boundary: Eastern and Western Approaches to Personal Growth, 1979, reprint ed. 2001: ISBN 1-57062-743-6
  • The Atman Project: A Transpersonal View of Human Development, 1980, 2nd ed. ISBN 0-8356-0730-5
  • Up from Eden: A Transpersonal View of Human Evolution, 1981, new ed. 1996: ISBN 0-8356-0731-3
  • The Holographic Paradigm and Other Paradoxes: Exploring the Leading Edge of Science (editor), 1982, ISBN 0-394-71237-4
  • A Sociable God: A Brief Introduction to a Transcendental Sociology, 1983, new ed. 2005 subtitled Toward a New Understanding of Religion, ISBN 1-59030-224-9
  • Eye to Eye: The Quest for the New Paradigm, 1984, 3rd rev. ed. 2001: ISBN 1-57062-741-X
  • Quantum Questions: Mystical Writings of the World's Great Physicists (editor), 1984, rev. ed. 2001: ISBN 1-57062-768-1
  • Transformations of Consciousness: Conventional and Contemplative Perspectives on Development (co-authors: Jack Engler, Daniel Brown), 1986, ISBN 0-394-74202-8
  • Spiritual Choices: The Problem of Recognizing Authentic Paths to Inner Transformation (co-authors: Dick Anthony, Bruce Ecker), 1987, ISBN 0-913729-19-1
  • Grace and Grit: Spirituality and Healing in the Life of Treya Killam Wilber, 1991, 2nd ed. 2001: ISBN 1-57062-742-8
  • Sex, Ecology, Spirituality: The Spirit of Evolution, 1st ed. 1995, 2nd rev. ed. 2001: ISBN 1-57062-744-4
  • A Brief History of Everything, 1st ed. 1996, 2nd ed. 2001: ISBN 1-57062-740-1
  • The Eye of Spirit: An Integral Vision for a World Gone Slightly Mad, 1997, 3rd ed. 2001: ISBN 1-57062-871-8
  • The Essential Ken Wilber: An Introductory Reader, 1998, ISBN 1-57062-379-1
  • The Marriage of Sense and Soul: Integrating Science and Religion, 1998, reprint ed. 1999: ISBN 0-7679-0343-9
  • One Taste: The Journals of Ken Wilber, 1999, rev. ed. 2000: ISBN 1-57062-547-6
  • Integral Psychology: Consciousness, Spirit, Psychology, Therapy, 2000, ISBN 1-57062-554-9
  • A Theory of Everything: An Integral Vision for Business, Politics, Science and Spirituality, 2000, paperback ed.: ISBN 1-57062-855-6
  • Speaking of Everything (2 hour audio interview on CD), 2001
  • Boomeritis: A Novel That Will Set You Free, 2002, paperback ed. 2003: ISBN 1-59030-008-4
  • Kosmic Consciousness (12 hour audio interview on ten CDs), 2003, ISBN 1-59179-124-3
  • With Cornel West, commentary on The Matrix, The Matrix Reloaded and The Matrix Revolutions and appearance in Return To Source: Philosophy & The Matrix on The Roots Of The Matrix, both in The Ultimate Matrix Collection, 2004
  • The Simple Feeling of Being: Visionary, Spiritual, and Poetic Writings, 2004, ISBN 1-59030-151-X (selected from earlier works)
  • The Integral Operating System (a 69 page primer on AQAL with DVD and 2 audio CDs), 2005, ISBN 1-59179-347-5
  • Executive producer of the Stuart Davis DVDs Between the Music: Volume 1 and Volume 2.
  • Integral Spirituality: A Startling New Role for Religion in the Modern and Postmodern World, 2006, ISBN 1-59030-346-6
  • The Integral Vision: A Very Short Introduction to the Revolutionary Integral Approach to Life, God, the Universe, and Everything, 2007, ISBN 1-59030-475-6

Books about Wilber

  • Lew Howard, Introducing Ken Wilber, May 2005, ISBN 1-4208-2986-6
  • Raphael Meriden, Entfaltung des Bewusstseins: Ken Wilbers Vision der Evolution, 2002, ISBN 88-87198-05-5
  • Brad Reynolds, Embracing Reality: The Integral Vision of Ken Wilber: A Historical Survey and Chapter-By-Chapter Review of Wilber's Major Works, 2004, ISBN 1-58542-317-3
  • ----- Where's Wilber At?: Ken Wilber's Integral Vision in the New Millennium, 2006, ISBN 1-55778-846-4
  • Donald Jay Rothberg and Sean Kelly, Ken Wilber in Dialogue: Conversations With Leading Transpersonal Thinkers, 1998, ISBN 0-8356-0766-6
  • Frank Visser, Ken Wilber: Thought As Passion, SUNY Press, 2003, ISBN 0-7914-5816-4, (first published in Dutch as Ken Wilber: Denken als passie, Rotterdam, Netherlands, 2001)
  • Joseph Vrinte, Perennial Quest for a Psychology with a Soul: An inquiry into the relevance of Sri Aurobindo's metaphysical yoga psychology in the context of Ken Wilber's integral psychology, Motilal Banarsidass, 2002, ISBN 81-208-1932-2

External links

Wilber's sites and work

Interviews and dialogues

Critiques from others within the integral or New Age movements