||Type and DevelopmentI’m fascinated by both horizontal and vertical models, but most integral discussions emphasize the vertical. What I’m curious about is how the whole picture becomes more complex when the two are combined. Introduction to Volume 7 of the Collected Works
As for types, see figure 3, which uses the enneagram as an example. What I have done here is take only one developmental module or stream (it can be anything–morals, cognition, defenses, etc.), and I have listed the eight or so levels or waves of development through which this particular stream will tend to unfold (using Spiral Dynamics as an example of the waves). At each level I have drawn the enneagram as an example of what might be called a horizontal typology, or a typology of the personality types that can exist at almost any vertical level of development. The point is that a person can be a particular type (using Jungian types, Myers-Briggs, the enneagram, etc.) at virtually any of the levels. Thus, if a person is, say, predominately enneagram type 5, then as they develop they would be purple 5, red 5, blue 5, and so on (again, not in a rigid linear fashion, but in a fluid and flowing mesh). 
And this can occur in any of the lines. For example, in the moral line, a person might be predominately enneagram type 7 at the green wave in the context of the workplace; under stress, the person might move to type 1 at the orange wave (or even blue wave); cognitively, the person might be type 4 at turquoise, and so on. Notice, however, that what the enneagram alone cannot spot is the shift in vertical levels; an orange 7 under stress might go to orange 1, but under real stress, the orange 7 will regress to blue, then purple. These are not just different types, but different levels of types. Again, by combining horizontal typologies with vertical typologies, we can make use of second-tier constructions for a more integral view.
For many radical feminists, male and female orientations also constitute a type. Based mostly on work by Carol Gilligan and Deborah Tannen, the idea is that the typical male orientation tends to be more agentic, autonomous, abstract, and independent, based on rights and justice; whereas the female orientation tends to be more permeable, relational, and feelingful, based on care and responsibility. Gilligan, recall, agrees that females proceed through three (or four) hierarchical stages of development, and these are essentially the same three (or four) hierarchical stages or waves through which males proceed (namely, preconventional, conventional, postconventional, and integrated).
The reason that many people, especially feminists, still incorrectly believe that Gilligan denied a female hierarchy of development is that Gilligan found that males tend to make judgments using ranking or hierarchical thinking, whereas women tend to make judgments using linking or relational thinking (what I summarize as agency and communion, respectively). But what many people overlooked is that Gilligan maintained that the female orientation itself proceeds through three (or four) hierarchical stages –from selfish to care to universal care to integrated. Thus, many feminists confused the idea that females tend not to think hierarchically with the idea that females do not develop hierarchically; the former is true, the latter is false, according to Gilligan herself.  (Why was Gilligan so widely misread and distorted in this area? Because the green meme eschews and marginalizes hierarchies in general, and thus it literally could not perceive her message accurately.)
As you will see in The Eye of Spirit , contained in this volume, I have summarized this research by saying that men and women both proceed through the same general waves of development, but men tend to do so with an emphasis on agency, women with an emphasis on communion.
This approach to gender development allows us to utilize the extensive contributions of developmental studies, but also supplement them with a keener understanding of how females evolve “in a different voice” through the great waves of existence. In the past, it was not uncommon to find orthodox psychological researchers defining females as “deficient males” (i.e., females “lack” logic, rationality, a sense of justice; they are even defined by “penis envy,” or desiring that which they lack). Nowadays it is not uncommon to find, especially among feminists, the reverse prejudice: males are defined as “deficient females” (i.e., males “lack” sensitivity, care, relational capacity, embodiment, etc.).
Well, we might say, a plague on both houses. With this more integral approach, we can trace development through the great waves and streams of existence, but also recognize that males and females might navigate that great River of Life using a different style, type, or voice. This means that we can still recognize the major waves of existence–which, in fact, are gender-neutral–but we must fully honor the validity of both styles of navigating those waves. 
Finally, a person at virtually any stage of development, in virtually any line, of virtually any type, can have an altered state or peak experience , including those that are called spiritual experiences, and this can have a profound effect on their consciousness and its development. Thus, the idea that spiritual experiences can only occur at higher stages is incorrect. However, in order for altered states to become permanent traits (or structures), they need to enter the stream of enduring development. 
Wilber uses the Enneagram as his example. As a side note, I’ve heard a theory that the personality aspect of this system may have been borrowed from Jung, but I don’t know if this is true. I have see other correlations between the two systems also. However, the Enneagram doesn’t have much research behind it. Most Enneagram theories focus on it as a model of defense mechanisms. Whereas, the MBTI is looking at deeper cognitive structures that are largely inborn. Wilber shows how a person may have different Enneagram types in different situations depending on such things as which level of which line… but, theoretically, someone’s MBTI type should remain the same. I’d like to see how development over a lifetime influences how people test on the MBTI.
Here is a research paper that compares MBTI with the AMSP. I’m not familiar with the AMSP, but it says that it focuses on the propensity of people to change with situations. So, it seems comparable to how Wilber is presenting the Enneagram here.
This paper doesn’t go into any developmental models, but the focus on changeability in the AMSP gives room for a developmental perspective. However, there are some theories in typology about development.
First off, a brief primer. There are 8 Jungian functions. According to some theorists(eg Beebe), all types use all functions, but simply use them in different ways. There is the matter of whether a type is used consciously or not and this relates to development, and there is a specific order that each type will likely develop each function. This is highly theoretical and I don’t know what research has been done on it. Another theory presents how each function itself develops which is equivalent to saying that each function represents a separate line of development. There is some correlation of MBTI with models of psychological development.
For instance, how the Judging functions(Thinking and Feeling) have much similarity with Gilligan’s work on gender differences and the hierarchy of development that either gender will tend to follow. Typology brings a slightly different slant to this. Statistics have shown that their is a slight preference of males for Thnking and females for Feeling. Also, Thinking males tend to have stronger Thinking preferences than Thinking females, and Feeling females tend to have stronger preference for Feeling than Feeling males.
However, this gender preference is only around 60-70%, and that leaves a good portion that doesn’t fit the social expectations. David Deidda recognizes that gender patterns are only general. He says that his advice for men doesn’t apply to less masculine men and does apply to more masculine women. As a Feeling guy, I don’t entirely resonate with his advice.
I’ve looked at Gilligan’s work before, but not lately. Going by the above quote of Wilber, it seems her description of gender also incorporates a Intuition function bias for males(ie abstraction). But research has shown that men are no more likely to be abstract than women. Its only been in recent time that our society has started to idealize the man who is capable of abstraction. So, I’m not sure about this part of this model.