This article was published in the journal World Futures: The Journal of General Evolution, in 2007.

In this article I develop a case for a theory of intelligence incorporating transpersonal dimensions, namely integrated intelligence. Some recent expanded theories of intelligence move into concepts like creativity, wisdom, and emotional intelligence. Yet they remain embedded within mainstream intelligence theory and its reductionist and materialist presuppositions. While various theorists in consciousness theory have developed transpersonal models which are beginning to be discussed in some mainstream circles, mainstream intelligence theory is yet to address the broader implications of this. Recent changes in the global economy and the needs of populations have created a need for an expanded theory of intelligence, and more intuitive thinking.

it seems to have been the vast expansion of a basic processing capacity for use by external organizational regulations that appears to define the role of the brain in human intelligence
(Richardson 2000: 178).

We're talking about a large fraction of the public that believes in subjects that scientists believe are out of the question.
Costas Efthimiou, professor at the University of Central Florida (Borenstein 2006) Defining integrated intelligence I define integrated intelligence as:

The deliberate and conscious employment of the extended mind, such that an individual might function successfully within a given environment. In turn the extended mind is defined as: The state of personal consciousness whereby individual awareness is infused with a transpersonal awareness that transcends the confines of the individual mind and the limits of the sensory organs. I have taken the term the extended mind from Sheldrake (2003) who sees it in similar fashion. Yet the term integrated intelligence is my own. (1) Any legitimate theory of intelligence should ideally make explicit the core operations and end states of that intelligence (Gardner 1993). In their absence, rational discussion of practical applications becomes impracticable, as does empirical testing. The core operations of integrated intelligence as I have developed them are integrated perception, evaluation/choice, location, diagnosis, foresight and creativity and innovation. The end states are wisdom and personal and social transformation. Tables 1 and 2 (below) list these, and provide applications, evidence and exemplars. (2) Table 1: The core operations of integrated intelligence Cognitive process Potential Applications Anecdotal Exemplars Buckes (quoted in Tart 1993) immediate perception that Cosmos is not Other Evidence Mystical & spiritual traditions. Non-ordinary states of

Integrated Integrated Perception perception of the underlying order & meaning of systems, &

intelligence dead matter but within those a living Presence. systems including cosmos. Enhancing spiritual worldview; meaning, & sense of relationship with nature & cosmos. Location Determining location of important objects (Targ & Katra 1999: 139141). Also location of information & data for research; finding relevant people & places. Diagnosis of medical & mechanical problems; safety, health & environmental hazards; & sources of human Researcher Michael Talbot employs deeper & more intuitive abilities in locating research data (Talbot 1992: 137). Also, a psychic identifying a murderer (CNN 2005). Accounts of intuition, dreams & spiritual guidance to facilitate diagnosis of problems. Hawkins 2002

consciousness (Grof 2006; Sheldrake et al. 2001). Wilbers (2001) empirical mysticism.

Remote viewing, including scientific remote viewing (Braud 2003, Radin 2006, Sheldrake 2003).

Diagnosis

No known empirical studies. The links between wisdom and mysticism (Grof 2006).

error (Targ & Katra 1999: 141). Spiritual & psychological introspection. Evaluation/ Evaluating design & construction choice alternatives, investment choices, research strategies, & technology alternatives. (Targ & Katra 1999: 139) Evaluation of life, career, & relationship choices. Foresight Foresight of natural disasters, political conditions, technological developments, wear conditions, & investment opportunities (Targ & Katra 1999: 142). Determine consequences of

intuitively diagnosed patients illnesses. Individuals who employ intuition & spiritual guidance to make choices. (e.g. Bach 1986 see foresight, below; Yoganandas 1979 immediate recognising his master at first meeting). Card guessing experiments from parapsychology, e.g., the Rhine ESP experiments (Radin 2003: 83-89).

Bach (1986). Using an introspective visionary technique he sees the disastrous consequences of leaving his partner & adjusts his choice accordingly.

Scientific experiments into presentiment (Radin 2006: 161-180).

choices. Creativity & Innovation The individual draws upon transpersonal modes of consciousness to facilitate increased inspiration & creativity in work, business, research, competition or leisure Chemist August Kekule was seized with the notion of molecular nature of benzene ring in dream (Kafatos & Kafatou 1991:166); Otto Loews understanding transmission of neuronal impulses, while asleep (Broomfield 1997: 80). Indigenous and mystical conceptions of creativity (Broomfield 1997; Lawlor 1991).

Table 2: The end-states of integrated intelligence Cognitive process Wisdom Potential Applications Having intuited underlying causes, meaning & functions of various life processes, the individual is able to make intelligent choices which Anecdotal Exemplars The life of Mohandas Karamchand (Mahatma) Gandhi. Gandhi combined an austere, mundane existence with political & Other Evidence The links between spirituality, spiritual guidance & wisdom from anecdotes & tradition (Broomfield

enhance happiness, well-being & spiritual development of self & collective.

intellectual 1997; Lawlor acumen, & 1991). combined se with spiritual tools, insight & wisdom to forge a powerful & effective life. Buckes cosmic consciousness (Tart 1993); Hawkins (2002) experience of being protected by a bright, warming light while stuck in a snow storm; transformative power of near death experiences (Grof 2006); synchronicity (Jung 1973). Field consciousness studies (Radin 2006).

Personal & Social Transformation

Optimal human & Cosmic evolution; may include aspects of all core operations, with purpose of evaluation of personal goals & choices within a greater planetary & cosmic dynamic. Potential for increased hope & meaning.

The evidence for each of these core operations and end states comes from parapsychology, mystical and spiritual traditions and personal anecdotes within the literature - as the mid and right-hand columns of both tables indicate. Is it really intelligence?

Can such an ability as integrated intelligence be legitimately termed an intelligence at all? I believe it can and should be. Intelligence is notoriously difficult to define. Sternbergs (2003) theory of successful intelligence is essentially based around the idea that intelligence is as intelligence does. In this sense, the successful completion of any given task is a function of intelligence. Therefore if the extended mind is employed in the successful completion of a goal or task; it is intelligence in action. The definitions and attributes of intelligence tend to reflect the methods used to measure it. For example, the inventor of individual intelligence tests, Alfred Binet, developed tests to measure intelligence according to what he perceived it to bereasoning, imagination, insight, judgment and adaptability (Reber & Reber 2001: 361). The employment of factor analysis within the concept of a general intelligence likewise tends to elicit a self-reinforcing definition of intelligence. This is because statistical analysis focuses upon the readily quantifiable. One cannot quantify that which cannot be measured, or is very difficult to measure. Of importance here is that integrated intelligence is closely related to psi phenomena, which are notoriously elusive Kennedy (2003). Yet the issue is not simply one of measurement, because with mainstream intelligence theory paradigmatic blinkers tend to remain firmly in place (as will be outlined in the next section). The essential point is that almost any definition of intelligence will reflect the predicates of the social and cultural environment in which the definer lives and thinks (Gardner et al. 1996). Notably, the Western episteme in the wake of the Enlightenment has valorised critical rationality, has constructed education and schools accordingly, and has developed intelligence tests to determine who will be successful within that environment (Gardner et al. 1996). The exclusion of integrated intelligence from mainstream theory

To appreciate the exclusion of mystical/spiritual concepts and theories from contemporary mind science, one has to look beyond the debate regarding physical evidence. Indeed the question of the transpersonal potentials of mind is almost always absent literally out of the question. Yet despite there being enough evidence to at least allow a healthy debate to begin (as Tables 1 & 2 indicate, above), questions which might address the concept of integrated intelligence are almost never posited. The reason can be clarified via Figure 1 below, which situates intelligence theory within a civilisational, paradigmatic and cultural perspective. In Figure 1, each level is defined and mediated by the level below it. It depicts discourses on intelligence and mind moving through layers, and being ultimately determined by the lowest level of the system: the pervading level of consciousnessvision logic (Wilber 2000). This implicitly valorises transpersonal theory and the Eastern episteme, and mirrors the arguments of the transpersonalists, such as Bradley (2004), Gebser (1985), Grof (2000), Hawkins (2002), Walsh (1990), Walsh and Vaughan (1993), and Wilber (2000c), who find that rationality is but one developmental stage in the greater evolution of humanity towards transrational awareness. (3) There are two overriding paradigms displayed in Figure 1. At the fourth level there is the neo-Darwinian paradigm (Loye 2004). This paradigm is part of a greater paradigm the mechanistic paradigm. There are issues for the greater acceptance of integrated intelligence at all levels of this schemata. At the consciousness level, what Wilber (2000) has called vision logic is broadly compatible with critical rationality, while integrated intelligence is more compatible with the cognitive processes associated with transrational levels of consciousness.

In terms of the mechanistic paradigm, there are various tenets of that paradigm which render it incompatible with integrated intelligence. These include materialism, the rejection of psi and spiritual phenomena and experience, the denial of the affective, the subject/object split, temporal linearity, patriarchal predilections, and ego-centred control. In regard to ways of knowing, verbal/linguistic and mathematical/logical ways of knowing dominate modern science, academia and education (Gardner 1993). These tend to exclude the affective, mystical and sometimes ineffable ways of knowing involved with integrated intelligence.

Figure 1: Layered schema depicting the epistemic foundations of Western mind science and intelligence theoryw

The neo-Darwinian paradigm which permeates modern biology is also an issue, as its tenets have become an established dogma within science (Loye 2004). These tenets include reification of the random, materialism, reductionism and atheism. At the next level of Figure 1 is neuroscience, which has adopted these precepts of neo-Darwinism, especially rampant reductionism and materialism, and the consequent obfuscation of the psyche. Finally, modern cognitive psychology has become a handmaiden to neuroscience (Maddox 1999: 278) an issue that Freud foresaw well over half a century ago (Bettleheim, 2001). Thus what Figure 1 shows is an effective hegemony of rationalism which still dominates mainstream mind science in the West. It is within this hegemonic process that integrated intelligence as a concept finds itself problematically situated. However I am optimistic that in the long run the efficacy of the concept and its value as a cognitive process for both individuals and humanity as a whole, will be vindicated and indeed acknowledged as crucial to our futures. The prime issue here is that the mainstream contention that consciousness (and therefore intelligence) emerge from the material substrate of the brain (rather than being purely a correlate of neuronal sub-structures), is a metaphysical assumption, and cannot be tested via current scientific methods, let alone proven (Grof 1985: 23; 2006; Laszlo 2004). Indeed, as long-standing editor of Nature John Maddox admitted in 1999: How the brain functions both in the everyday world and as the human attribute of mind is hardly clearer now than at the beginning of the century (Maddox 1999: 21). There is at present a vast body of knowledge and data which supports the understanding that the human mind can express itself beyond the limits of the individual self, and beyond the constraints of a Newtonian

or Eisensteinian construction of space/time. In addition to the evidence indicated in Tables 1 and 2 (above), these include studies into comparative religion and anthropology, extrasensory perception, premonitory dreams, near-death experiences, crisis visions, psychedelic experience and so on (Combs, Arcari & Krippner 2006; Grof 2006). Further there are strong arguments for a developing paradigm of science which incorporates non-local transfer of information, with consciousness as an integral component of the cosmic system (Bradley 2004; Laszlo 2004; Sheldrake 2003; Wilber 2001). Despite this, mainstream psychiatry and psychology has tended to label perceptions and experiences of mind which fall outside of the mechanistic paradigm as psychosis, superstition, or ascribe them to unresolved childhood conflicts and dependencies (Grof 1985: 24). A position more readily consistent with the available evidence - and one more representative of the genuine scientific knowledge available - is that of openness to hypotheses and theories which reflect and acknowledge a full range of data and human experience, and in turn accommodate a full range of possible models which explicate that data and experience. It is for this reason that I maintain that mainstream consciousness and intelligence theory is not fully representative of the human mind in totality. The resistance of mainstream mind science to models of mind that fall beyond mechanistic mythologies is well illustrated by Stanislav Grof (2006) in his meeting with influential scientist Carl Sagan. Having read of Grofs Realms of the Human Unconscious (which referred to mystical experiences involving light and archetypal visions induced by altered states of consciousness and LSD), Sagan enthusiastically asked to meet Grof. However upon their meeting, it became apparent that Sagan had misunderstood Grofs position. Sagan had taken the induced near-death-like experience to be a repudiation of the mystical experience - a reflection of the imagination, of neural disturbance.

Grof explained to Sagan that there was a massive amount of data corroborating and supporting the veridical nature of these experiences. As Grof recounted more and more evidence and cases which supported his case, Sagan merely refuted each with increasingly stubborn rejections, finally resorting to the insistence that definitive cases must be frauds, and perpetrated by charlatans. According to Grof, Sagan had formulated a worldview which was effectively an unshatterable dogma that was impervious to evidence (Grof 2006: 329). It is not the stringent questioning of so-called extraordinary human experiences by Sagan and mainstream theorists that concerns me here. It is when such experiences are deemed to quote a mathematician on the possibility of the veracity of various psi and supernatural phenomena out of the question (Borenstein 2006). That is, certain vital questions which express a deep examination of the issue are not posited. One of the notable characteristics of paradigms is that they delimit not only fields of enquiry, but the possible range of questions which can be asked (Grof, 1985). When scientists and philosophers maintain an intellectual position while refusing to consider a complete range of questions and hypotheses which address all the data, this is not scepticism. It is dogma, as Rupert Sheldrake (2003) has pointed out. Is intelligence in the brain? As the quote from Richardson at the beginning of this paper indicates, there is ample evidence that the brain itself is not the source of human intelligence. Attempts to attribute intelligence to modules such as genes or specific parts of the brain are highly problematic. For example, sensory data transferred from the part of the brain normally employed to a specific task, to another by surgical rewriting may result in the new area assuming the duties of the former. Such is the case

with data from the retina of the eye being rewired to the auditory area of the cerebral cortex (Richardson, 2000: 177). Richardsons thesis regarding the operation of brain functions is tentatively presented as: Far from being determined by a localized architecture, more distributed functions (themselves emerging in interaction with complex and changeable external demands) might use particular cell groups because they have processing properties or connectivities conducive to them. These areas are then further developed and transformed by the function (Richardson 2000: 177). As a theorist writing within contemporary sciences self-limiting cultural and paradigmatic delimitations. Richardson does not provide a definite answer to what the source of intelligence actually is. He posits the tantalising hypothesis that it is a function of the interaction between all the levels of the brain, micro and macro. Yet this leaves us with a rather tricky question. From where does consciousness arise? This is where transpersonal and mystical models may provide a working hypothesis. Various thinkers have posited that consciousness originates beyond the brain (Grof 2006; Lazlo 2004; Dossey 2001), a conclusion which is consistent with numerous spiritual traditions. If we look at the previous quote from Richardson, it is perfectly compatible with this idea. The more distributed functions which appear to be searching for suitable brain modules to express themselves, appear to have a mind of their own. This is starting to look very much like the ghost in the machine, a problem which Richardson himself does not address. Here we reach the seemingly impenetrable precipice of the philosophy/science divide the mind/body problem. How does the physicality of the brain produce consciousness? There are still no convincing answers from mainstream mind science. The brain-equalsmind hypothesis is often treated as a given, despite its rocky

foundations. At the very least, until the time arrives when consciousness has been shown to be an emergent property of the micro-systems or broader machinations of the brain, the transpersonal models of mind and intelligence must stand as viable constructs to be given serious merit by scholars and scientists. Mainstream Intelligence Theory and Integrated Intelligence IQ theory and systems theories within mainstream intelligence discourse contain elements which are problematic in terms of the acknowledgement and situating of integrated intelligence. Standard intelligence tests are essentially pen and paper tests (Gardner 1993) and are done in ordinary states of consciousness. For example, with the WAIS-3 which is reasonably representative of IQ tests in general (Deary 2001: 6)there is no attempt to access the non-ordinary states of consciousness that are often associated with receptivity and thus with integrated intelligence (Braud 2003: xx-xxi; Grof 2006). Further, the WAIS-3 does not test for any cognitive modalities, core operations, or end-states associated with integrated intelligence: extrasensory acuity, spiritual understandings, wisdom, intuiting deeper and transcendent meaning, the facilitation of wisdom, communication with spiritual realms, and knowledge, etc. Typical of the modern intelligence test, integrated intelligence plays little or no part in the WAIS-3 test, either as an object of cognitive measurement or as method. Many theorists who expand their conceptions of intelligence beyond the limitations of a rational/linguistic and mathematically predicated IQ (Gardner 1993; Shearer 2004) merely posit horizontal extensions to the fragmented mind. (4) This is done by adding dimensions such as: lateral thinking (de Bono 1999); collective intelligence (Nash 2005; Szuba 2002); inferential intuition (Klein 2003; Torff & Sternberg 2001); civic intelligence (Dewey 1937); or various non-linear

components as with Koskos (1994) fuzzy logic. There is no expansion of the vertical dimension into the transrational. With the exception of Kosko, these theorists do not address the worldview level, or adopt a civilisational perspective on intelligence. These theories emerge from the mechanistic paradigm, which does not allow for the conception of an integrated intelligence, as a biological, localised and fragmented intelligence is implicit within that paradigm. The dominance of the individual differences approach to intelligence testing in the early to mid years of the twentieth century is significant, for this addressed only the easily measurable components of intelligence. This featured a failure to acknowledge environmental and social influences in the development of intelligence (and the transpersonal). The dominance of Galtons, Binets, and Piagets individualistic approaches until well after the 1950s undoubtedly contributed to this (Sternberg et al. 2003). Vygotskys greater cultural focus helped redress the issue (Sternberg et al. 2003; Gardner et al. 1996). Yet, to refer to Wilbers (2000) four-quadrant model (5), this merely represented an expansion into the exterior-social domains of mind and its expression. Systems theories of intelligence incorporating intrapersonal intelligence (Gardner 1993), emotional intelligence (Goleman 1999), wisdom (Kunzman & Baltes 2003), and creativity (Sternberg 2003) have expanded into Wilbers interior subjective realms. Notably, none of these represents an expansion into the transpersonal. Integrated intelligence theory potentially adds a vertical dimension to intelligence theory. It is a cognitive capacity that moves beyond psychometric (measurement-based) and systems theories. Evidence for this can be taken from the fact that integrated intelligence differs from mainstream theories of intelligence in its incorporation of the extended mind. This is illustrated in Figure 2, below. Here, the rational cognitive modes embrace critical rationality and its preferred ways of

knowing; the interior individual modes permit affectivity, creativity and wisdom; and the extended mind incorporates an interior transpersonal subjective process.

Figure 2: The distribution of rational, interior individual modes and the extended mind in six representations of intelligence Where does integrated intelligence fit in? I therefore propose that transpersonal regulations can be added to our models of intelligence to make them more accurately and find fully acknowledge all the dimensions of consciousness and mind. How might this be done? Ken Richardson (2000) has critiqued the limitations of mainstream dominant models of intelligence. In doing so Richardson has developed his own five-tier model which incorporates genetic (accommodating trans-generational change), genomic (accommodating local perturbation

during development), epigenetic (accommodating intra-generational change), cognitive (accommodating life-long change) and socio-cognitive regulations (accommodating social-cooperative action). This is a layered system, where each level adds to and expands upon the lower levels, with each acknowledging increasing environmental/social influence. As Richardson notes, many traditional western models of intelligence embrace only a few of the levels. Classic IQ theory is often restricted to genetic and genomic considerations and sees intelligence as being purely or predominantly inherited. Richardsons thesis indicates that intelligence is not explicable purely in terms of brain physiology and genetics. The development of society and culture is the primary reason for the massive surge in human intelligence over recent centuries, as reflected in advances in society, technology and the vast expansion of knowledge (Richardson, 2000). I believe that Richardson is correct. It is clear that the various cognitive components of intelligence can only fully express themselves where a culture permits that expression. The great advances in the expression of human intelligence that we see in the contemporary worlds fantastic works of technology are all functions of social and cultural imperatives. The futuristic skyline of Shanghai could only emerge after Deng Xiao Ping unshackled Chinas economy from the constrictions of Maoism. High school students studying calculus was unthinkable at the time of Newton but is completely normal in modern western culture that emphasises the importance of science, mathematics and technology. Even the readers capacity to decode the written symbols upon this page is a function of a culture that values that same codified form of knowledge over other possible modes of knowledge communication. Personally speaking, I grew up completely ignorant of concepts related to integrated intelligence. A fundamental issue was the complete absence of any social acknowledgement of that intelligence, and the

total exclusion of its facilitation in my education. What might the shift in human consciousness be, if children spent the same amount of time on facilitation of inner worlds and integrated intelligence, as they currently do on literacy and mathematics? In order for me to come to the understanding that I now have about integrated intelligence, I had to go through a process involving several phases, beginning around the age of 26 (some 14 years ago). The steps included: The slow development of an intrinsic interest in esoteric subject matters. My considering the possibility that I might have a potential for integrated intelligence myself. Beginning disciplines which facilitated integrated intelligence either directly or as a by-product of processes which indirectly expanded this intelligence. Being willing to transcend the criticism and ridicule of peers, friends and family, and the self-doubt it engendered. Overcoming the enormous fear and resistance both conscious and unconscious of awakening this intelligence; and acknowledging and embracing the often highly disturbing information which integrated intelligence brings to the conscious mind. A key factor in the development of any intelligence is motivation - as was the case with my desire to understand integrated intelligence. Intelligence theorist Sternberg (2003) has long pointed out that motivation is prime mover in the expression of intelligence. In my case, a number of extraordinary events (which I will not detail here) contributed to my own desire to work with these levels of mind. Yet

the prime factor in my motivation to continue to work with integrated intelligence has been what Jung called the sacred wound. I carried enormous psycho-spiritual scars into my adulthood. I realised in my twenties that I would not be able to lead a satisfactory and happy life unless I dealt fully and directly with these issues. I could have chosen mainstream therapies to deal with these. Yet a number of experiences contributed to a deepening of my own belief, understanding, and perception of issues that existed within my psyche. A key point is that these experiences, the employment of integrated intelligence, and the kinds of healing practices I employed, remained personal secrets which I only shared with people of open mind. My own strong motivation circumvented the social denial and rejection of the intelligence I chose to develop. Beyond socio-cultural regulations I wish to go one step further than Richardson (2000), and state that the addition of a further layer to his five-tier model can incorporate transpersonal regulations into the equation, and garner an appreciation that knowledge from extra-sensory, collective and cosmic sources are involved in the on-going evolution of human intelligence. (6) In this sense the information received at the transpersonal level acts in a similar way to Richardsons social/environmental regulations. The difference is that for the majority of human beings who are unaware of this transpersonal level, the effect is unconscious. This is depicted in Figure 3, below.

transpersonal regulations (accommodating cosmic evolution)

socio-cognitive regulations (accommodating social-cooperative action)

Cognitive regulations (accommodating life-long change)

Epigenetic regulations (accommodating intra-generational change)

Genomic regulations (accommodating local perturbation during development)

Genetic regulations (accommodating trans-generational change) Figure 3: The six regulations of integrated intelligence (adapted from Richardson 2000: 168) Notably, in order for the transpersonal level to have greatest benefit in the development of intelligence in the individual, it has to be acknowledged by that individual. In turn the individual is most likely to acknowledge this level when it is acknowledged or permitted by the society. In this sense it is dependent upon the lower levels of the system. Of importance here is that various domains of intelligence are acknowledged and appreciated by societies and cultures, while others are not. For example, Richardson points out that abstract logic is absent from many cultures and thus people from these cultures are

unlikely to do well in the written pen and paper tests that are so much a part of many IQ tests, because abstract logic plays an important role in these. (7) Of course various individuals have always exhibited exceptional intelligence in domains that are not generally appreciated by their culture or society. The natural intelligence (Gardner et. al 1996) of Galileo was hardly embraced by the Church and Italian society of the age, yet he excelled at it. Similarly, various individuals have excelled at domains associated with integrated intelligence despite social resistance. Elizabeth Kubler-Ross (1997) is one example here. Her work into embracing death and especially the near-death experience drew considerable hostility at the university hospital where she worked. Integrated intelligence and spiritual intelligence The theory of integrated intelligence as presented here is not a dogma. I see it as the next step beyond the idea of spiritual intelligence, which has entered poplar consciousness to some degree in recent years. The greatest problem with the concept of spiritual intelligence as presented by such theorists as Buzan (2001), Grof (2006), Levin (2000) and (Zohar (2000), is that they define the term loosely, then fail to adequately delineate its core operations and end states. What I have done with the concept of integrated intelligence is put forward the idea of an innate human intelligence embedded within a sea of consciousness, and defined its precise components. However this should be viewed as an attempt to develop greater understanding of a human intelligence which is both veridical and important. It should not be seen as the final word on the topic. Researchers should have a healthy respect for what is not understood, and what may potentially be misunderstood within any given theory. For example, despite my more than a decade of research into and experimenting with the practical applications of integrated intelligence, I still have no genuine understanding of the physics of how it works. Dossey (2001) points out

that psi effects do not mirror the properties of the four known forces of nature. Further, how reliable is integrated intelligence? What about when it doesnt work, or just plain wrong when we employ it? Just how readily can the six core operations be employed within life in the modern knowledge economy and beyond? These are questions which require further research. And not just research. For what I would like to suggest is that what is written in academia and scientific circles should not restrict or define integrated intelligence and its potential applications. We should not be sitting beside our printers waiting for the computer to spit out graphs and data before we attempt to incorporate integrated intelligence into our daily lives. If this was the best way to approach it, none of the exponents of integrated intelligence that I have personally worked with would have developed the degree of skill in this area that they have. Nor would I have ever written this paper. Why a transpersonal model, why now? It is perfectly possible to construct models of intuitive and so-called right-brain thinking that avoid the transpersonal. There are some important thinkers who have developed models like this which are compelling in their own right (Goleman 1999; Hogarth 2000; Klein 2003; Myers 2004; Pink 2005; Gladwell 2005; Torff & Sternberg 2001). These theorists do justice to a wide range of affective and intuitive cognitive processes. They represent what I have called inferential (sensory) models of intuition - as opposed to classical (extra-sensory) models. This binary is a neat (although somewhat simplistic) way of identifying models of intuition which are brain-based, and those which expand beyond current materialist models. My sense is that many creators of such inferential models avoid transpersonal issues because to admit to such a model is something akin to academic suicide. Less than one per cent of traditional colleges and universities throughout

the world contain faculty who will publicly admit to an interest in psi research (Radin 2006: 280). Personally, I am under no such pressure, being non-aligned with any institution at the time of writing this article. I did encounter some resistance to my thesis proposal on integrated intelligence from certain elements within my university. At one point I was accidentally witness to an email where one faculty administrator ridiculed the concept of integrated intelligence. What is this integrated intelligence? Sounds like the hand of God or something, (s)he almost sneered. But to the credit of the administrators, my research was permitted to continue. Here I suspect that the academic credibility of my thesis supervisor Sohail Inayatullah was key. My argument is not that these inferential models of intuition are wrong, but simply that that do not go far enough. The basis of this assessment lies in my own personal experience, as well as academic research. Having given considerable time and enormous amounts of commitment to working with the kinds of cognitive processes which are outlined in the theory of integrated intelligence, I feel personally bound above and beyond any professional commitments to publicly state my views on these maters. Systems theories of intelligence and expanded models of intuition have extended the discourse, but it is time to move beyond the self-limiting and self-stultifying paradigmatic delimitations of the mechanistic presuppositions which continue to dominate mainstream doscourses. For me personally, the academic criticism and ridicule which inevitably follows from taking such a stance is of much less importance than bringing to greater awareness within academic and public circles what I consider to be the greater potentials of human cognitive abilities. The need for integrated intelligence

Beyond the importance of acknowledging integrated intelligence, there is now a pressing need for it. Pink (2004) has pointed out that rightbrained cognitive processes have generally been undervalued in modern western culture. Left-hemisphere cognition is often linguistic and textual in nature (Pink 2005: 17-20). The left hemisphere handles logic, sequence, literalness, analysis. The right takes scare of synthesis, emotional expression, context, and the big picture. (Pink, 2005: 25) Pink argues that the world is changing. What he calls L-directed Thinking skills (left-brained) and jobs requiring such skills are being taken up by emerging economies like India and China. Pinks R-directed Thinking (right brained) involves six high-concept, high touch senses (Pink 2005: 65): namely design, story (ability to synthesise information into a narrative), symphony (finding integration, the big picture), empathy, play, and meaning. What will be required in future are skills which more fully balance both sides of the brain. Now, R-Directed Thinking is suddenly determining where were going and how well get there. L-directed aptitudes are still necessary. But theyre no longer sufficient. Instead, the RDirected Aptitudes artistry, empathy, taking the long view, pursuing the transcendent will increasingly determine who soars and stumbles (Pink, 2005: 27). In short, Pink argues that there is a shift from the information age to the conceptual age. The driving forces are affluence, technology and globalisation. Those in most demand and most able to prosper in this age will be creators, empathisers, pattern recognisers and meaning makers (Pink 2005: 50). In Australia, there is strong evidence that Pink is correct, with almost thirty-seven per cent of millionaires under the age of forty

being involved in creative industries such as architecture, advertising, art, fashion, film, publishing, software, entertainment, TV and video games (Horin 2006). Another key issue is that prosperity in the modern age has freed vast numbers of people from more mundane pursuits and immediate imperatives such as the need for food or shelter. Millions are seeking transcendence of the mundane, even self-realisation. Pink (2005) argues that self-realisation is now a quest for the vast majority of the population. For example in the United States the number of meditators has doubled in the last decade, with about ten million adults now practicing it. Fifteen million were practicing yoga in 2005, a doubling from 1999 (Pink 2005: 60). This has lead Pink to suggest that meaning is the new money (Pink 2005: 61). Others agree that critical rationality is no longer enough in the short or long term (Laszlo et. al 2003; Zohar 2000). To Pinks thesis we can add the fact that there is a growing body of theorists calling for a greater degree of spirituality in business, and in the workplace. Senge (1994) sees personal mastery and the integration of the intuitive, transcendent and rational faculties as being intricately interrelated in the modern workplace. These cognitive processes enhance perception of the connectedness of the world, compassion, and commitment to the whole (Senge 1994: 167). Senge calls for a movement away from selfishness and towards a commitment to something greater than ourselves, including a greater desire to be of service to the world. This incorporates the experience of the awakening of a spiritual power (ibid.: 167-172). Senge argues that this shift is an important part of the learning organisation. There are parallels here with Inayatullahs (2004) call for spirituality to be the fourth bottom line of business. Inayatullah believes there is already a strong shift towards a more responsible society and corporate world:

We are moving from the command-control ego-driven organization to the learning organization to a learning and healing organization. Each step involves seeing the organization less in mechanical terms and more in gaian living terms. The key organizational asset becomes its human assets, its collective memory and its shared vision (Inayatullah 2004 www.metafuture.org/Articles/spirituality_bottom_line.htm ). For Inayatullah, the spiritual requires three factors which echo the concept of the integrated society. (8) Firstly, there is the need for a relationship with the transcendent both immanent and transcendental (ibid.). Secondly, there is the necessity of meditation and/or prayer. Finally, Inayatullah posits the need to honour the social, which he defines as a relationship with the community, global, or local, a caring for others (ibid.). Likewise, Pink (2005), citing a report from the University of Southern Californias Marshall School of Business called A Spiritual Audit of Corporate America, argues that employees are hungering for spiritual values in the workplace. Pink argues that as more companies come to appreciate this desire, there will be a rise in spirit in business (Pink 2005: 215). Integrated intelligence stands as a possible mediation factor hereits core operations can work within all of these processes. If, as Inayatullah implies, spirituality does become the fourth bottom line of modern economics, integrated intelligence could play a crucial role. The focus of Pink, Senge and Inayatullah is primarily short-term, centering on benefits of R-Directed Thinking for workers in western knowledge economies. Yet, I would like to assert the greatest benefit of integrated intelligence. Let me here quote Peter Russell: We are all part of the same groundswell. The most important question we need to ask is, how can I put my own life in greater

alignment with that groundswell? (Laszlo, Grof, & Russell 2003: ix) I believe that integrated intelligence is part of the answer to this question. For integrated intelligence is ultimately an affirmation of the extant reality that we are all part of an intelligent cosmos. It requires a re-alignment of thinking, and radical shift in ways of knowing. Lastly I suggest a caveat. Opening up the psyche to integrated intelligence does not mean that we become a channel for love and light. This is what I would call New Age delusional thinking. The human mind is embedded in a sea of consciousness - thoughts, ideas and energies that connect all humanity and the cosmos. That includes all the darkness as well as the light. An encounter with the shadow both your own and those of other people is an inevitable consequence of integrating individual human intelligence with transpersonal realms. The data and information that is received may be as delusional, psychotic and downright evil as any given piece of data that one finds surfing the net. Integrated intelligence is like having a bigger net to put out into the ocean. But it does not just catch the edible fish. It catches the odd sea-monster as well! One of the greatest problems which developed from the Enlightenment and the scientific revolution was the philosophical withdrawal of humankind from nature and the cosmos (Tarnas 2000; Wilber 2000). With scientific detachment and reductionism came the loss of connection, the loss of meaning and purpose. Now we find ourselves in a time where more and more human beings are seeking a greater sense of meaning and purpose. Much to the chagrin of skeptics and overt rationalists like Richard Dawkins (2006), human beings are turning towards transcendence and religious and spiritual matters in ever greater numbers. Critical rationality has created this alienation. Integrated intelligence stands as an innate intelligence that may restore that connection, and that meaning and purpose - or at least

facilitate the active pursuit of it. Integrated intelligence is about intimate connection with the cosmos, carrying on from where the Romantics left off, with the quest for the synthesis of self and subject. Richardson (2000) notes that human intelligence accelerated with the development of society and culture, reaching levels of advancement in technology and science that would have been hard to imagine in previous centuries. Would we see a similar acceleration of human intelligence and civilisation if integrated intelligence were socially accepted and incorporated into our education systems and ways of life? Would it be the next great leap forward? We can only speculate. The advantages may be great, as I have written previously (Anthony 2005a). These may include enhanced capacity to find meaning and purpose in life, as well as counteract information overload and complexity; a move beyond possessive individualism and greed; and a circumvention of the information power and control of institutions and the state. I maintain that personal and planetary transformation (one of the end-states of integrated intelligence) is the most likely longterm benefit. Even so, the core operations of integrated intelligence integrated perception, evaluation/choice, location, diagnoses, innovation and creativity, and foresight; along with the end state of wisdom may all play a valuable role in the development of society. For such benefits to accrue, there needs to be a shift from the knowledge economys focus upon materialism, money and hard power for these are not readily compatible with the kinds of spiritual processes usually associated with integrated intelligence. Conclusion So what is new about integrated intelligence? The idea of human consciousness being embedded within a universal mind is as old as civilisation, as is the concept of ESP. What is essentially new about integrated intelligence is its synthesis of intelligence theory and

consciousness theory, in particular transpersonal consciousnesses. Once intelligence is defined and the core operations and end sates delineated, the practical applications of the discourse can be grounded in practical experience and empirical considerations not merely philosophy and metaphysics. It is time to begin to acknowledge and honour the profound and important intelligence exhibited by some of the greatest minds on the planet. It is an injustice of the greatest order that these great men and women have been pushed aside within intelligence theory, and our psychology and science - and indeed within our entire civilisation. We are talking about some people of profound courage, integrity and power. They deserve a better place in our models of mind and intelligence. My hope is that I have done enough here to initiate proceedings. I preach no dogmas, but merely seek to voice a quiet dissent, with the aim of opening up the related discourses. It is no longer good enough to say: This is out of the question.

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