Stimulated by a conversation in the Integral Life forum I entered into a period of private pondering which produced the following 17 points.  They are, I would argue, quite consonant with the basic scaffolding of Integral Theory although obviously somewhat divergent from the usual, casual or populist-Vedantic communication of that theory.

1. "States" can refer to many things but this term becomes frequently misleading when applied to the 4 implicit ontological domains (gross, subtle, causal & nondual) -- even if we are consider them as "states of access to realms" or "alternate bodies")  

2. Each basic domain exhibits its own 4-quadrant reality.  There are subjective, objective, intersubjective & collective-structural (configurational) aspects in each of the 4 domains.  Gross, subtle, causal & nondual domains unfold outward in singular, plural, inner and outer dimensions, expanding in circles of increasing complexity, inclusion and profundity.  This can be mapped.

3. Each structural stage or layer of development, along any line, stabilizes a progressive degree of the integration of these 4 domain-genres of experience. 

4. Meditations of all kinds (not only "witnessing" meditations) move identity temporarily from less coherent to more coherent degrees of functioning.  They do not move upward through levels of gross to subtle to causal to nondual (although that appearance is understandable).

5. Meditation progresses through an increasingly familiar sequence of inter-phases between a starting point and the culmination threshold (whether it is reached or not).

6. Meditation begins with the current circumstantial degree of coherence at your current structural stage (including its degree of integration of the 4 basic domains).

7. Meditation moves through progressively stable and comprehensively coherent inter-phases which intensity proximity to an absorptive (or else epiphanic) threshold which indicates the ego's current tolerance for experiential coherence.

8. Progressive inter-phases of meditation are increasingly integrated (temporary) blends of the 4 basic domains.

9. The epiphanic limit of your tolerance for coherence occurs at the emergence boundary of your next structural stage.

10. Each subsequent structural stage exhibits more and more of the overall pattern of development through the temporary inter-phases of domain integration.  Thus the structural layers sequentially reveal a more complete picture of the journey along the stage-stages (inter-phases) toward generic epiphanic coherence.

11. Emergent structural stages unfold or elaborate implicit (but radically minimal) involutional pattern potentials which initially inhabit relatively separate (pre-integrated) domains.

12. Previous integrators have laid down "morphic grooves" which make higher degrees and more expansive spheres of integration more probable/accessible.

13. Meditation oscillates between, or rapidly traverses, elements of all 4 domains -- organizing them to produce "higher state-stages". 

14. Meditation with a mystical focus upon the "witness" tends to progressively emphasis the causal domain and its effects.  However...

15. Meditation with subtle energy tends to initiate conductivity (either ascending or descending-ascending) through the frequencies, qualities and functional spectrum of the "chakras". And meditation done by bodily manipulations tends to produce health and capacity.

16.  The emphasis on movement from the gross identity concerns through subtle forms to causal identity and then supra-causal absorption represents a particular emphasis relative to a particular class of meditation methods and a particular temperament of meditators and theorists.

17. The transcend-and-include mechanism is associated with a Transcendental Subjective Potential -- presumed to radically enable conditional subjectivity to transform itself by enfolding its previous patterns as objects and subsequently identifying with an expanded ego.  However the notion that this Transcendent "virtual something" is the "I-I" or "I AM" tends to typically emphasize the Causal domain form. Yet it is equally associated with each of the other domains.  Thus certain styles of embodiment, qualitative energy and in/difference can also operate the mechanism of integration.  

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I don't know what I'd call it other than holistic. The descriptions of causal and nondual for that 'level' sound an awful lot like the polydox crew though. They are certainly to be distinguished from pluralistic, a distinction that seems to thoroughly escape the kennilinguists. I'm not sure what you mean by the gross and subtle descriptions though.

Given the above, perhaps something like like polydoxic, polyphiliac, mutiplicitous, multipoly wanna cracker... I remember using Multipli City as a name for my futuristic, postmetaphysical novel. I like that, as it's a location, befitting of a Kosmic Address.

"Where are you at man?"

"I live in Multipli City."

Heh.  I often find myself humming G'N'R's classic Paradise City -- but singing "Synchroni City" instead.  

There should be a strong family resemblance between "holistic" and "polydox" since the type of conversations we have around here try to treat integrative insights as objects to be fit into greater patterns.  So we are often working the cognitive patterns associated with that level -- finding them, affirming them, teasing them apart from both integrative and pre-integrative complexities.  Almost by definition people talking at an "integral" level will have difficulty distinguishing between meta-integrative and pluralistic.  It conforms to the pre/trans problem.  

>I'm not sure what you mean by the gross and subtle descriptions though.

It seems to me that gross realm, when expanded from its usual conception, involves at least two primary factors (1) the concern, expressed through post-metaphysical and polydox circles, for embodiment as a principle.  That is a meta-gross body conceptualization.  (2) Inertia.  By that I mean "mass-bearing" or "capable of collision" which seems to me to be the key phenomenon which usually distinguishes between subtle and gross energy patterns but which can also be virtually extended to all domains.  That last bit is important if we conceive greater integration of the domains appears at each layer.  So we then would have to explain how the subtle "kind of" has the gross in itself, etc.  And the capacity for collision or an analog of solid interaction may give us a key to that.

For the subtle we need a description that does at least the following (1) invokes the higher subtle visionary structures or arche-types which have led people to associate this level (prematurely) with the Subtle Plane.  but these structures have to be teased apart from sterotypes and primitive myth structures.  they have to operate as emergent multiplicities of profundity (2) explain the subtle realm and subtle bodies in ways that explain people's mystical experience of them but also allows for their interpenetration into all domains.  qualitative "frequency-like" entities which appear to operate simultaneously as the virtuality of forms themselves AND as enactive flows of characteristic moods seem like they challenge forth a more integrated conception while both justifying and exceeding typical integrative notions of the subtle.  

Another element I would probably add to the subtle at the trans-integral level is that of multiplicity of "souls".  meaning not only that we have a variety of variously integrated souls (or whatever) but that whatever gets called that also exhibits differential from itself and plurality in its essence.

Hey Layman, 

here is a link with someone else musing about some kind of connection between the finer vibrations of the gross and their possible connections to the subtleties of mind:

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