The philosopher Alfred North Whitehead said that reality arises through a series of moments which feel into the past moment as they feel for(ward) the next moment. For Whitehead, the action in-between was nothing at all like the tight wire between the physicists’ cause and effect. Rather, Whitehead thought of this feeling-process—which he called “prehension” – as incredibly sensitive, provocative, and loving; and he construed it as the long, long moment of possibility, freedom and choice, in the timeless space of becoming, before the actual occasion is concretized into being. If you situated yourself imaginatively inside Whitehead’s process reality, you would experience yourself as a living center of transformational process. Without a sense of separate self, nevertheless you would feel the act of cause-creating-effect-creating cause… and in the a-temporal pulsations between cause and effect (actual and potential) you would discover vast promise and freedom. The more you prehended your neighbors and relations, the more extensive you would become, until you felt the in-becoming of one body through the simultaneous presence of many bodies. The more stabilized your prehension, over the long slow moment of feeling, the more expansive you would become, until you realized the in-becoming of one novel moment through the simultaneous presencing of many moments.
– Bonnitta Roy, Post-dialectical Excerpts, 2013
Conceptual knowing alone is too thin
You might remember that Women Moving the Edge was born out of frustration with the limited conceptual and conversational approach in the original Moving the Edge gathering. Tina said: “There is something I don’t know here; like a language that is not developed yet. The tools that I have and have been introduced to are like having only an egg to attack an elephant. It makes sense to come together and explore this together with women. In a gathering like Women Moving the Edge it could be interesting to inquire how we can deal with this; breaking down all ideas of how this should be done and breaking down these concepts of the personal and impersonal. Dancing and drawing and maybe other ways? Can we look into that as a collective? Maybe what I’m saying is that the form we use – (conceptual) conversation – is really limiting in itself.”
Exclusively conceptual knowing – repeating information that we acquired before this moment – is too thin for our practice of Collective Presencing. You might wonder: too thin for what exactly? The answer has to do with our relationship with Life Itself. In this new practice we are looking to experience life happening fully in the act of knowing itself. This only happens in “phenomenological experiences where certain aspects of the perspectival world drop away.” (Bonnitta Roy, Post-metaphysical Views)
Just as in large-group conversations using formats like World Café and Open Space Technology, where we convene and design so that ‘the whole system’ is in the room and every voice can be heard, it dawned on me early on in our project that this kind of ‘prehension’ – the whole system of how we know, through many different faculties – needs to be present too!
This quickly led us to the notion of ‘Wholeness of Knowing’. A knowing that includes all senses, all modalities and all the ways in which we know. In the beginning I framed it as a difference between feminine knowing and masculine knowing, but even that is too small a space. Actually, it is a total integration of all possible kinds of knowing. It is like ‘getting something’ you never understood before while drawing some colours and lines on a piece of paper; or intuiting what you need to do next while walking in nature or taking a shower. The knowing is in the totality of your being, not just in your head. It is as if your cells, your brain, your emotions, your body, your being all understand something – all at once, all in one piece, with a certainty that doesn’t waver.
Excerpt from my blog:
My shaky moment was this morning, when Judy tried to go into some design of the first day and my body told me that we were ‘not there yet’. I get a lot of clues from my body about being on track or not, about something that might be missing. Mostly it’s attuned to whether we have addressed the real issue or not (yet). Sharing all of this with her, it became clear that this ‘wholeness of knowing’ is exactly one of the core elements of what we have to bring into the world.
In the words of Arnold Mindell: in the emergent you need all channels; you need the phenomenological. Since the inception of Women Moving the Edge, we were aware that conceptual knowing alone was too small to capture our experience and help us reach for the next. Over the years we used everything we had and everything that was available: dancing, singing, walking in nature, silence, slowing down, free drawing, listening to music, pictures, systemic constellations, collective hot tub in the snow in the dark – all aspects of our human embodiment. In these embodied practices, another knowing becomes available that we badly need to see more clearly: an all-at-once knowing.
Philosopher Christian de Quincey wrote a whole book – Radical Knowing – to emphasise and clarify that mental knowing alone is too thin to understand the world and to know what to do in the world. He states: “Here is the dilemma: On the one hand, we have lost touch with the deep foundation of reason in the feelings of the body, and the network of feelings in nature. On the other hand, we have not made full use of the gift of reason we already have. This second problem is rooted in the first. But both must be worked on together. Our problem, then is not really too much, but not enough, reason – not enough of the right kind: clear reason rooted in the feelings of the body and open to transcendental shafts of wisdom.”(p.35) He goes on to explain the difference between truth and wisdom: “By wisdom I mean an often ineffable knowing born of direct experience, a kind of intuitive pragmatism that works to the extent that it takes account of the whole. It is inclusive and integrative, and invariably involves empathy and compassion.”
Dave Snowden, expert on Knowledge Management, begins some of his keynote speeches with a quote from Polanyi (from the book Knowing and Being): “While tacit knowledge can be possessed by itself, explicit knowledge must rely on being tacitly understood and applied. Hence all knowledge is either tacit or rooted in tacit knowledge. A wholly explicit knowledge is unthinkable.”
Bonnitta Roy mentions – as the kind of scientific work that actually matters: the integration in the mystic scientist – the four movements in scientific discovery, as described by philosopher Roy Bhaskar: “It can look trans-personal or mystic or even neurologic or psychiatric – Wilber calls them ‘state changes’ – but what we mean is that certain fixed or perspectival ways of knowing fall away and the knowing (with its articulation) is phenomenological, in the moment.” Myself, I have always held the intuitive and experiential knowing that the more I conceptually and consciously know, the more surface I have to apply my intuition and sensing to; which then makes for this mystic scientist.
Wholeness of Knowing implies taking the time and making the effort to become conscious and articulate our inner sensing into language that can be understood by others. People with a strong intuition or good subtle sensing capacities sometimes miss out on any solid expression in language. “I just know” or “That’s how it feels to me” is not sufficient when we aim for collective insight and generativity. The point is that it is possible, provided we pause long enough, to allow the inner knowing and subtle sensing to encounter our conscious brain and let the latter find words, stories, movements and metaphors to express the former to others.
The language and knowledge of the consciousness blessed with a nondual imperience/experience obtains two unique qualities: ‘distinction without separation or differentiation’ and ‘knowledge through identity or knowing by being’.
– Yasuhiko Genku Kimura (FB April 18 2013)
In most of the gatherings that we convened, we started, after some good framing, with music and dancing, and/or with expressive pictures that spoke in a special way. These modalities help to relax the body and the habitual mind and invite everyone into the felt sense (the concept introduced by Eugene Gendlin). The felt sense becomes like a portal into a more embodied wholeness; it includes and goes beyond the perspectival and conceptual thinking. What is longing to emerge is a new kind of insighting that hasn’t existed before, a knowing that can’t be grasped or hijacked by the mind alone. So the mind has to surrender to something more, something bigger… into a network of knowing on the spot.
Sometimes there is a tendency to link sourcing with going to a deep, still and serious place, but the energy can also have movement, lightness and a lot of sparkling. The knowing through drawing, dancing, nature, constellations is beyond the language of a normal conversation. It has a non-verbal quality and brings along the subtle knowing in different ways.
Quote from participant:
Clarity of inner knowing leads to magic and our next step is how to do that together. Some elements:
There was something in the body;
There was wounding, fear and vulnerability;
There was clear asking;
There was moving to ground and to Earth itself;
The Earth is calling each soul to voice its inner knowing;
Then there is a spark and something is ignited.
In the inner stillness the trees, the rocks etc. can speak to us.
Practices of Embodiment
Quote from participant:
I experienced it – the movement and the dance – I was invited in and I made a conscious decision to go with it. The barriers seemed to disappear. I think, if I engage, the mind is moved to the background and I become more present.
Excerpts from my blog:
Judy and I both felt that this was enough words. We invited Eve-Marie to guide us in an experiment with drawing, using many colours. That was basically it: use colours and let them take over, drop your mind and your judgments, just go with the colours and the movement they evoke. “It is just paper.” “What would a four year old do now?” These were some of the questions that seduced us to a no-mind or less-mind space, the space of creativity. I loved to come to this point where it was just the fun of letting my hand move with the colours. Being present with the colours. Good stuff to come to an open mind!
Judy asked Karen to guide us in a body exercise that invited us to sense our bodies, look for an impulse, give it a way to express in the body and then come to rest again; cycle after cycle…
Any practice of embodiment is a movement away from a knowing restricted to mere thinking and conceptual language. In our habitual, conventional use of language we tend to speak from what we already know. Using modalities such as movement, nature and drawing invites a more direct way of knowing – a different kind of language. Most (Western/indo-European) languages create a distance between the experience and what we actually say. The practice of sourcing helps us learn to articulate insights from a place where we don’t already know.
Any practice of embodiment will develop our capacity to function like a tuning fork, sensing the energy in our own being and in the subtle present context. We invite the body’s wisdom into our wholeness of knowing. Like a finely tuned instrument, we can sense the timing of when to speak in a meeting and when to be silent. This is an exquisite level of sensitivity, of the sensual elegance of the embodied experience that we are only just beginning to cultivate.
What each of us individually knows and senses is very unique. Even how we articulate or bring our inner knowing forward will be unparalleled. While this might be obvious by now, nevertheless it has some implications, which are worth making explicit. Only I can know – checking into my whole being – when my knowing is fully authentic. This is my unique gift and contribution to the collective, and it applies to all of those present. This provides an excellent motivation for getting quite rigorous about stripping away habitual patterns. If I cave in too easily and allow others’ forms of knowing to take priority over mine, my task is to listen deeply and speak or share when I sense the need to. If I tend to speak more than others, now might be the time to learn more about the right timing of my contribution to the whole. It’s an invitation to allow my way of knowing to be as fully present as that of others – not less, not more. Others don’t occupy the same space. There’s no competition. No right or wrong, just more perspectives, eventually leading to collective insight. This kind of articulating, and the knowing that happens in the expression, brings more harmony than we normally expect from a conversation.
The synergy of different types of knowing
Process work shows the roundness of our universe. It shows that if we have the courage to follow unintentional signals to their edges, we do not fall out, but discover new worlds.
– Amy and Arny Mindell, Riding the Horse Backwards.
I have already mentioned that I used to see the world in terms of feminine and masculine characteristics. My trainer in constellation work, Johannes Schmidt, once called the feminine the ‘night consciousness’, related to the moon, darkness and all other such attributes. He says that when you look at somebody with day consciousness you see whom you encounter. With night consciousness, you approach them with your back, not with your eyes open. At the point when he explained this, it came as quite a revelation to me. Often I would clearly sense that I needed to attend a training or seminar, but without any clarity about what I wanted to learn. I would enroll and attend because I knew inside that I needed to be there. In a way, I showed up with my eyes closed. I participated in order to learn something, but didn’t know beforehand what I wanted or needed to learn. Johannes’ explanation gave me an early understanding of this Wholeness of Knowing, as a combination of different ways of knowing.
The real synergy between these and other kinds of knowing is of yet another nature. Firstly, there needs to be a balance in these paradoxical polarities: the intuition and sensing need a clear awareness to be able to speak their knowing. The conceptual understanding needs a clear embodiment to be able to ground the knowing in the here and now. Secondly, beyond this balance we aim for a deep synergy and a mutual enhancement of the two.
Is what I am doing leading me to feeling more alive? Does it hold my interest and curiosity? Does it express beauty in a unique and original way? Does it lead me to feeling more nourished and engaged? Does it capture or express the moment in a way that feels right and true? And does it connect me in some way to a larger sense of the whole? Such questions are answered more fully at the sensory level than the intellectual.
– Michael Jones
Quotes from participants:
There’s some kind of cellular, bodily aliveness, different levels of vibration in me – then that’s the layer or the experience of learning and integrating, even interpenetrating – it’s very subtle, and yet can be huge, almost explosive – that’s my experience of how this comes in, ever more into deeper and deeper parts of me. As this is alive in any of us, some level of vibration is there, attracting to it others who are seeking that, resonating with that.
It’s as if my whole body is a channel, not from my cognition; it feels like my whole body is engaged in it, an energy conduit of my trunk is open and clean, stuff is able to come through. It is an interesting sensation. There’s not that kind of mind or head engagement that I feel in a stimulating conversation. It’s a kind of calm presence and knowing.
It seems to me that the experience of the Wholeness of Knowing is forever expanding, as it has become more full and organic during each gathering. It’s quite incredible really. Each participant becomes a tuning fork and together we’re sensing into the field, creating novel insights or artifacts that weren’t there before. It’s a finely tuned way of knowing that we, as humanity, are just beginning to develop. When we come together in this way, I know that the possibilities are unlimited.
This kind of collective dialogue or inquiry does not move in a straight line, but meanders out in many, many directions. It seems that, in and through the conversation, we are creating a space – maybe a sphere or a container – of possible contributions to new insights and next steps. While some people talk of a ‘higher’ consciousness in this regard, we are seeking not a higher vibration but a more wide-ranging one – expanding in all kinds of directions and dimensions. Qualities related to this wider range include the beauty that is present, the resonance with both a wider context and a deeper experience, the listening to and response from the land and nature around us.
Helen wrote what I think is the bigger framing of what we have named the Wholeness of Knowing: “What keeps the universe expanding from each point in it is the search for knowing. The outcome of this search is not ‘more knowledge’ but ‘more relationship’ – greater embrace and interpenetration between the parts of the whole. …… It is not knowledge that is sacred, but the deliberate embrace of not-knowing, the opening up to the thirst for intimacy with more of God’s creation; surrendering up every part to not knowing and setting out on the eternal adventure of exploration, encounter and discovery of the manifold forms of being.”
Systemic Constellations as embodied collective knowing
Systemic constellation work, as it has grown out of family constellations, is a methodology that uses not only language, but also space, embodiment and relationship. Representatives of the elements of an issue or question report their bodily feelings and their inner senses. That is the phenomenological information that the facilitator has to work with. The representatives are like antennae receiving information from the ‘system’ or ‘field’. “We are embodied receptors”, my trainer would say. In general, representatives know nothing or next to nothing about the question or issue at hand, leaving them empty and available to receive this representational information.
The skills you need as a constellator – the facilitator of a systemic constellation – are the same ones that enhance our journey of becoming present: the capacity to defocus; bring your awareness away from the problem or issue as narrated by the client; listen with heart to all phenomena, including what is missing; be at ease with not knowing how things will unfold; maintain inner silence to let something come to light; show vulnerability in ultimate service to the system; perceive the phenomena as they are (without judging). The more I, as facilitator, am able to create an empty field within myself in this way, the more I am able to see, hear, perceive the information coming from the overall field, the relevant system for this issue at this moment.
In family constellations, the overall purpose is to disentangle different elements of the family system in order to restore the healthy flow of life and love, which will ultimately bring some relaxation or healing. Constellation work doesn’t bring instant solutions, but aims to unblock stuck energies and free the way for life, growth and evolution to happen. It reveals and releases the hidden and blocked dynamics in the system so that more energy and resources are available for innovation, co-creation and sustainability. If you are looking into the hidden dynamics of organisations, the focus can be similar in getting things untangled, but this way of working can also be used in very different contexts, like exploring how the market will respond to a new product, or how different product names resonate with customers.
Constellation work is always about seeing the bigger whole, through time and space; seeing what has been excluded from the system, including the history, the ancestors and any element that is not given its rightful place. What I find most interesting is how we can take a next step, using constellation work to support the novel to come forward, to help emergence come into manifestation, to generate more insights and actions that have life-affirming effects.
Constellations show us that it is possible to tap into information that is valuable to the issue holder, in other words, someone who cares about his or her issue. What if someone – or several people – care about the next step for the good of a certain culture, piece of land, or even humanity as a whole? What if we try to tap into the information related to ‘the more beautiful future our hearts know is possible’ (Charles Eisenstein)? What if we could set up representatives for struggling parties/nations, or planet-wide systems like the global economy, and learn how to relax and heal the system at that scale? I think it can be done, provided the issue holder(s) has a genuine motivation and the facilitator can embrace an awareness that transcends paradox.
Constellation work is essentially a systemic methodology, and it shows us again and again that every person, and every element, every energy, even every concept, exists only in and through its connections – all kinds of connections, in time and in space.
This implies that this work can impact and change not only the inner image of the issue holder but also other people involved in the system. This is still very difficult for our minds to grasp, since they are so used to physical cause-and-effect logic that they can’t really deal with the new paradigm where everything is already related with everything else in an ongoing process.
Constellation work is activating a representation of the issue at hand, as a complement to talking ‘about it’. The enactment of an issue brings real-time energy into the room in a way that an intellectual conversation cannot. In our various gatherings, the proposal to use constellation work would always come from one of the participants, towards the end of our time together. Curiously enough, it never occurred to me, as a constellator, to suggest it! All participants would become active players-representatives in the constellation by choosing an element that had shown itself in the conversations the days before. Representing this element and getting clear(er) on the relation with the other elements always added tremendously useful information and insight to our shared inquiry. Always, all participants would be deeply moved and receive breakthrough insights. The debrief afterwards would last a long time, as ever more information and insights continued to emerge. It is the bigger system, with its interweaving and interpenetration, that is understood more clearly in the minds, hearts and bodies of those present at the constellation. Even years later, some scenes and learnings from constellations we have done are shared and continue to have meaning in many other contexts.
Next: 8.3 What if it is easy?
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Our tendency to conceptualize our own mental activities in terms of subject-object relations and of the inner-outer dimension has been noted, as has the evident ease with which we project these notions inward and outward to explain all manner of creation and change, stability and intractability. We have an ancient heritage of thought about essence and appearance, form and matter, about the necessary as universal and the contingent as variable. These ideas are so interwoven and so deeply entrenched in our intellectual tradition that it is difficult to think in other terms. Attempts to find alternative ways end up being complicated and obscure, thus only contributing to the conceptual inertia they are challenging.
– Susan Oyama, The Ontogeny of Information
Mutations have always appeared when the prevailing consciousness structure proved to be no longer adequate for mastering the world. This was the case in the last historically accessible mutation which occurred around 500 BC and led from the mythical to the mental structure. The psychistic, deficient mythical climate of that time presented a threat, and the sudden onset of the mental structure brought about a decisive transformation. In our day the rationalistic, deficient mental structure presents an equal threat, and the breakthrough into the integral will also bring about a new and decisive mutation.
– Jean Gebser, The Ever Present Origin, p294
At the moment of mutation, a previously latent aspect of the world is not just set free; its release reveals for a few decades a more intense radiance of origin.
– Jean Gebser, The Ever Present Origin, p295
The original articulation of the purpose of our gatherings, ‘moving the edge of collective intelligence’ was adequate at the outset of our journey of exploration. Over the years, however, the term ‘collective intelligence’ has been used to describe many things by different people, and none of those truly corresponded to our shared experiences. Accordingly, we toyed with terms like ‘collective wisdom’ (including the heart in our intelligence) and ‘collective leadership’ (stressing the aspect of shared leadership), but none of these really fit either. It took some years before we settled on the term ‘collective presencing’, building on the name given to the work pioneered by Otto Scharmer, with the difference that our work gave much greater attention to the specific dimensions of the inner, the subtle and the collective.
It is no longer a secret that a paradigm shift is ongoing in our world today. The mutation described by Jean Gebser (see quotes) is much more profound than most people imagine. It is not simply a next step in our development, which will call for some training – as challenging as that may be. Rather, it is a radically new way of perceiving life and reality in general, which influences the totality of our thinking, feeling and behaving, grounded in a different place than we are used to. Firstly, this movement transcends paradoxes, dichotomies and dialectical thinking. In the West, we tend to understand polarity as dualities, opposites or antinomies whereas the Asiatic view tends to experience it as complementaries, correspondences and interdependence. We are now heading towards an embrace of these ‘opposites’ or ‘paradoxes’, integrating them into a totally new view and – just as important – into corresponding new practices.
The current chapter serves as a transition from a Circle of Presence to a Circle of Creation, the term we have coined to denote the collective entity that practices collective presencing at its fullest potential. There is a world of difference between learning to be present in a circle of people (the practice in a Circle of Presence, with all that it entails in terms of clarity on emotional issues and the like) and becoming truly co-creative and generative in and with life itself. The difference is not superficial – indeed, there is a chasm to cross: to transition from a Circle of Presence to a Circle of Creation is to make the very paradigm shift that is currently embroiling humanity at this time. Here we look at some of the facets of that shift, and seek to offer a glimpse of what life could look like on the other side. Taken together, the practices that reflect this shift suggest the emergence of a new human capacity: a collective and shared sensing, ‘insighting’ and generating capacity. I speak here not of a new, unified ‘We’, or ‘we-field’ where our egos love to belong, but of a uniquification-in-diversity (term from Bonnitta Roy) of being human and being alive on this earth.
I hope that by offering some distinctions and being as precise as possible about the differences, I can shed more light on what is and becomes possible. By sharing the bigger picture, I envision that people will be able to recognise the next step they want to take, that they will now be able to integrate what had previously been beyond their view. Just as reading books and interviews by Otto Scharmer and many others, and attending numerous Art of Hosting training sessions allowed me to garner the practices and language for what I was – and we were – experiencing, so I now wish to contribute to this field of knowledge and practice.
The dawning of Integral Consciousness
As predicted mid-way through the last century by Jean Gebser, integral consciousness is emerging in humanity at this time. In his fascinating book The Ever-Present Origin, he offers many definitions of integral consciousness, calling it an a-perspectival consciousness structure, “a consciousness of the whole, an integral consciousness encompassing all time and embracing both man’s distant past and his approaching future as a living present.” With the dawning of this consciousness, the artificial structures and boundaries of dualistic thought become transparent, allowing us to ‘see’ beyond them and invite life to present itself to us more directly, putting us on the path that leads out of the maps and into the territory.
This kind of integral consciousness affords us fresh insights into our world, illuminating some of the collective shadows that threaten to draw global civilisation into a spiral of destruction. We see that, as a result of the hyper-rational, dualistic worldview that shapes the dominant culture in today’s Western world, every aspect of our society is founded on dichotomies that split the world into mutually exclusive parts, which we then organise our lives around as if they were real. We see this reflected everywhere we look: in spiritual and religious traditions founded on the split between light and dark, good and evil; in scientific and professional disciplines sundered from each other by classifications which have ossified into nigh-on unbreachable barriers; in architecture and lifestyles that seek to protect human society from incursions by (wild) nature, and so on.
Dialectical thinking (currently considered to be the most advanced form of our cognitive and intellectual capacity) sees reality as a tension between thesis and antithesis, to be resolved by means of a synthesis. This conceptual reasoning has a major pitfall: the synthesis takes us each time to a higher level of abstraction, moving us away from the experiences of life itself. The synthesis then becomes a new thesis, reaction to which creates a new antithesis, requiring further abstraction to reconcile the tension in a fresh synthesis. Many centuries in this mental paradigm have done more than enshrine the idea of ‘progress’ as our highest social ideal. So mired are we in dialectical thinking that we now even see evolutionary change in these terms.
The dissolution of artificial boundaries that accompanies the emergence of integral consciousness opens out into a space so different that we scarcely have the words to describe it — indeed, we begin to recognise just how short language falls in conveying the richness of the phenomenological flux that is our ongoing experience. So-called opposites such as ‘inside/outside’, ‘self/other’, ‘personal/impersonal’, ‘body/mind’, ‘society/nature’, ‘us/them’, ‘global/local’, ‘singular/plural’, ‘figure/ground’, ‘before/after’ lose their meaning as such — and since such polarities bear no more relevance, the very concept of ‘perspective’ drops away. This brings a whole different meaning to the aphorism “We see the world not as it is, but as we are.” As I/we step into this ‘a-perspectival’ space, the world is transformed, and so is my/our experience of it. I/we step out of the mental map and into the territory of life itself. The shift is fractal: the pattern repeats at every level of scale, from the personal to the global, inner, outer, visible, invisible, singular, plural, past, present, future.
Through the practices of a Circle of Presence, as described in the previous chapters, we come to realise that our understanding and thinking need to align with our body and our subtle, animal senses – and then we practice life accordingly. Living in the territory, unconditioned by old maps and models, novel knowing arises from direct experience, and the entangled body/mind is re-membered as the creative faculty through which new realities arise.
The full potential of collective presencing, as it is enacted in the Circle of Creation, widens and deepens the embodiment of this new paradigm, presaging a transformation in every aspect of our experience:
- Being a unique and individuated individual becomes the condition that offers the requisite diversity needed for a totally present and generative group space.
- Time and space are interwoven more deeply, more seamlessly into our overall experience in novel and subtle ways.
- Being alive is being present to the pulse of what is unfolding now (instead of a repetition of past habits).
Where dialectical reasoning creates new mental syntheses from pairings of opposites, we are now able to perceive the actuality and phenomenology of life as it unfolds. Instead of understanding the world in terms of static structure, we now – also – see dynamic processes everywhere: the dichotomies of dualistic thought morph into the generative orders underlying the continual becoming of all that is. Even time is liberated from its unidirectional progression from the past to the future, revealing the seamless and eternal dance of the fruit and the seed, whereby the potentials of the future generate the actualities of the present at the same time as the actualities of the present realise the potentials of the future.
The potential implications of such a paradigmatic shift for both the individual and the collective are mind-boggling. One defining characteristic that could help to apprehend the new paradigm might be named as ‘interpenetration’ and/or ‘interweaving’. The concept of partnership (meaning relationship between equals) is considered ‘state-of-the-art’ practice in participatory and sustainability circles; one thinks of partnership between people – stakeholders, businesses, public-private-civil society, men and women, universities and businesses, and so on. In the new paradigm, partnership is to be understood as a mutual influence that goes in all directions and through all dimensions; actually directions and dimensions fall away entirely. We extend beyond partnership with humans only and into reciprocal relationship with everything that exists, however we wish to parse that out: co-creating with nature, with place, with the social field, with the subtle realms, with the field of potential… all the while realising that boundaries exist as membranes of connection and that influence and learning can go all the way up and down, in and out, through the individual and the collective.
Another characteristic of the new paradigm could be articulated as a focus on and an openness to potential and generative actions; seeing and experiencing all of life as a process. The narrative of today’s mainstream society is one of problems and solutions, where the present is a problem and the cause is (in) the past. It shows us a world of turbulence and complexity that we must somehow navigate and seek to guide to our human ends. The new paradigm offers a much wider and deeper view, seeing the opportunities implicit in the present, building on what came before, choosing to focus on what else is possible and opening to what is emerging. This calls us to be fully present to all that is – perceived difficulties and strangers included – allowing it all to participate in the arising of the novel. There is a constant opening up in many directions and to many dimensions, from a present sense of aliveness in ‘this is what is’, to the possible next unfoldings immanent in every moment-of-now. Our attention and intention are focused on the ever-present process of enacting more of our (human and other) potential.
Here are some examples of how life unfolds in the new paradigm, what it might be like – and what it entails – to live there.
Beyond Us and Them – by circles of expanding diversity
One difference between a Circle of Presence and a Circle of Creation is the wider meaning of diversity of who and what we invite in. Inviting in more diversity runs counter to the unifying trend we see unfolding in the current paradigm: a pattern of inexorable cultural hegemony whereby the dominant culture (let’s call it neo-liberal capitalism) forces more and more people and cultures to capitulate to its values – which of course represent only a tiny fraction of the sum total of human experience. In the cultural conflicts simmering and exploding by turns all over the planet, we see the truth that cultures are incommensurable: they cannot be judged relative to each other or reduced to common denominators. The loss of diversity that would result from the imposition of a monolithic human culture would preclude any further ability to evolve!
In the practice of a Circle of Creation, the meaning of diversity changes, and that with which we can claim kinship and partnership expands beyond culture, gender, even species. We can begin to embrace and express more of our nature than just what we have come to think of as ‘human’ – much of which we have actually inherited from our animal nature: the capacity to play and bond, our energetic sense of place and space, our instinctive inner knowing about timing and rhythm, a natural synergy of nurturing and leadership and so much more. This is the diversity we must weave ourselves back into if we wish to navigate the complexity of our world with ease and grace.
When we invite diversity into our shared inquiry, this diversity is not restricted to the different views, ethnicities, ages and backgrounds of the people we have called in. To become a Circle of Creation we need not only to be fully present (with thinking, feeling, sensing and reflecting), but also to see the invitation inherent when so-called ‘disturbance’ shows up and so-called ‘strangers’ enter the room. We can learn how to embrace difference through empathic conversation, but we need to take our conversational skills one step further and learn to engage in deep, generative dialogue. Ultimately we need to practice, again and again, how to speak and live generatively – all the time, with all the people around us, and with everything else that exists.
Being fully present in a co-creative endeavour is in itself an expression of love. In cultivating the capacity to be in co-creation with many different people, rather than seeking to be just with like-minded souls, we discover an astonishing truth: you don’t need to like everyone, but you can love them all! Beyond sympathy and even empathy there is a sense of love that is accessible and that is the only thing that counts in journeys of joint creation. We speak here of unconditional love, not entrammeled by the attachment we usually associate with that emotion. The love at play here is not the energy of missing someone, or preferring one place, person or situation over another – I see it as the connective and energetic fabric that encompasses all that is in life and alive – even beyond the boundaries we associate with death. This kind of love seeks to be of service and flows through us, not from us.
Beyond Knowing and Feeling – through collective inquiry and sourcing
As we learn to experience ourselves as embedded in the continuous process of creation rather than separate from it, and as we step away from our mental models and into direct relationship with what is and what is unfolding, we open up to a wholeness of knowing that weaves mental and conceptual clarity with subtle sensing and, above all, with the implicit, tacit understanding – our felt sense – that comes to us through the body before we can access it with the intellect. All practices of embodiment allow us to more fully and strongly experience that all-at-once knowing that embraces information coming from our inner states and feelings as well as our thinking and noticing from the living world around us.
Whereas we start to practice this wholeness of knowing in a Circle of Presence, in the Circle of Creation we expand it into a continuous collective inquiry. When we see life as an unfolding of potential into an ongoing flow of actual events and experiences, it is natural to stay in inquiry about what is the next thing that becomes possible. In our circles of diversity – and in life as a whole – we are continually and unquenchably curious about what is next. It is simply how we consciously, intentionally and voluntarily live our human evolution. To remain in constant collective sensing, inquiry and reflection is to stay connected to this eternal unfolding. We learn by experiencing, immersed in the fullness of life, and immediately reflecting on our learning so that we can apply it to the next step and iteration.
It is important to recognise and to remember that we remain in this collective inquiry throughout the whole process of whatever it is we are inventing. It is like a design process which does not end when the first prototype has taken shape. The inquiry continues and deepens from one prototype to the next. Too often, we see a group of people going deep into an inquiry process, finding a new perspective, idea or solution, only to fall right back into business-as-usual to bring the innovation to manifestation, all the while forgetting that implementation and scaling are also steps in the process that need innovation and novel application.
Because our inquiry is collective, we help each other experience, recognise and name both the process and its elements as these unfold – never forgetting the role of language as a descriptor of our experience, an evoker of experience in others, not a true depiction of reality. As we invite ever more diversity of experience and expertise into our circle, we find ourselves constantly in shifting roles – sometimes master, sometimes journeyman, sometimes apprentice – as all practice the skills present in the collective, at whatever level of mastery, acknowledging that there is always more to learn, more to refine, more to understand.
Guided by an inspiring question, one which challenges our assumptions and invites us to novel thinking, our inquiry is not closed until some novel understanding – a sudden, collective ‘now we know’ – has been reached. This communion in novel attention has a specific flavour to it, a kind of shared stillness that coincides with a shared felt sense: decisions are not taken, rather, they emerge by themselves as a collective knowing what to do. This will be hard to recognise for someone who has not yet experienced it, but once you have, you long for this magic in the middle to happen again. In searching for the emergent, we can get only a coherent, collective sense of the one next, minimal step that is aligned and resonant with the whole, and that becomes possible only when we use all our faculties of knowing, together.
Beyond Humans and Nature – by unique contribution to life
Integrating humanity and nature in ourselves goes beyond being ‘sustainable’ or ‘living within the limits’. As much as this is needed, it does not weave us humans back into nature, nor reconcile us with the animal nature we have inherited from our evolutionary antecedents. Co-evolving, in this context, means that we know our place as humans in a world that is more-than-human and more-than-visible, recognising and accepting that we influence it and are influenced by it. Again it is the interweaving that we need to become aware of. Fully accepting to belong in the commonwealth of life on Earth means that we experience nature’s life systems – animals, trees, places etc. – as being imbued with psycho-activity as well as physicality; with subject status as well as object status. And this, in turn, means that we encounter the living, more-than-human world in a reciprocal way, embracing the poetic and intensely intimate and personal responses that spring from our engagement with a psycho-active universe.
The future that our hearts tell us is possible — the future that is not a mere continuation of the past – comes from heeding your own soul’s calling and how that calling responds to the call of life. A living and active relationship with that call brings each of us to live our own unique expression as our best – and only possible authentic – contribution to the whole of which we are an inalienable part. While the individual personality, shaped as it is by individual programming, is indeed unique, arising as it does out of personal history, it actually cloaks the deepest, truest self more than it expresses it. Once we learn to live from our deeper core, responding from that place to the call of life, the personal becomes impersonal – all the while remaining utterly unique. In fact, the more unique you get, the greater your contribution to the whole. In the new paradigm, being of service – as an individual woven into different human and more-than-human collectives – seems to be what life is about. Beyond the tensions of ‘me’ and ‘we’, serving the whole brings fulfillment beyond imagining.
I think the difference is that, when I hear colleagues talk about this in other settings, there isn’t necessarily the dimension or intention of serving life. It’s more about serving the team, serving the organization, or serving whatever goals or outcomes are important. So for me, this other dimension makes the circle work differently.
– Otto Scharmer interviewing the Circle of Seven
Might this not be a feature of more integrated people and groups that we can measure our actions by how much we are serving and generating more life, including our own unique gift that we bring?
Weaving ourselves back into nature also means coming to terms with and fully ‘re-membering’ our animal nature. So much of what the Circle of Creation is about – the embodiment, subtle sensing, intuitive right timing, natural rhythm; being an intrinsic part of a tribe or a collective; collectively knowing what is next to do – belongs to our deepest nature and is in no way unique to us as humans. It is part of our heredity from our ancestors in the animal realm. Throughout evolution, humans have shaped the Earth and the Earth and all living creatures have shaped us. This is just as true today and will be no different in the future. The more conscious we are of how we all – humans, animals and Earth alike – belong to life itself, and how we can co-create the next form together, the more beauty and delight there will be – and part of our unique role is to revel in the feeling of it.
Beyond Masculine and Feminine – by creating and generating more of life
The capacity to generate, inherent in the new paradigm, can be seen as a natural interplay or synergy of the masculine and feminine archetypes. Each and every one of the facets described above constantly interweaves with and interpenetrates the others. Masculine and feminine are sometimes used as a fixed polarity, where the one has specific qualities which the other has not. However, in order to support and reflect life, which is constantly becoming, creating, generating, the synergy of all masculine and feminine energies and capacities needs to be deeply embodied within each of us.
In the mammalian world, we can see a natural co-existence of leadership – in the sense of taking a stand and clear action – and nurturing qualities. In the Western world these qualities have been assigned or linked to different genders. For some reason, at some point in time, the main feature to develop and evolve became individuation, whereby human beings have become more aware and conscious. This process has supported the development of our capacity to reflect and conceptualise and our agentic behavior. We seem now to have reached a point where we are becoming conscious that this capacity and behaviour is out of balance with the relational qualities that we also have and are now desperately in need of. Real creation – creation that serves life – is possible only when we inhabit the whole scale of qualities and energies. The state of our world today is in need of the insights and knowing that can be brought to the table by this new balancing and deeper integration.
Probably because they have received less attention and accordingly lower value, the qualities and skills related to the nurturing side of being human are less well articulated in our daily lexicon. These have to do with, for example, inner ways of knowing and subtle sensing, the value and importance of community, the practice of ‘organic’ organizing and more. There is a shared belief – quite unconscious for most people – that these values, these ways of knowing and living are somehow less valid and significant than those related with leadership and agency.
If we wish to achieve a deeper integration and synergy of all our capacities, we need to find the language and the distinctions to precisely and clearly articulate our nurturing aspects. Sensing the subtle layers of reality, knowing what is going on in the inner dimensions of a situation provides essential information when addressing any complex question. It is time to offer this wisdom in a gentle and precise way.
I could wish there were a single word to describe the growing capacity to generate – by which I mean ‘creation through discovery and discovery through creation’, again the interweaving: we cannot tease them apart. As we lean together in collective inquiry into the realm of unmanifest potential, as we fall in love with the possible future, that which we ‘dis-cover’ gets created. Our collective inner knowing confirms that what we create is in some way already here: the future potential and possibilities are present, ready and available to be engaged.
Beyond the collective wisdom that can arise from a Circle of Presence, a Circle of Creation spawns the possibility to generate more of life’s potential; both in the sense of re-generating – replenishing what we have taken and reconstituting what we have damaged – and in the sense of creating something novel that has never existed before.
 Freya Mathews – On Desiring Nature, Indian Journal of Ecocriticism, 3, 2010, 1-9
Next: 5.3 No Brand. No organisation. WMtE – part 5
Download this section: Baeck 5.2 A New Human Capacity as beyond paradoxes 09/17
In the hosting team of this Danish Moving the Edge gathering were a few women: one a dancer-performer by profession; Finn’s wife Tina, and myself. We tried to bring in more of the ‘body-stuff’ (dancing, drawing, walking etc.) in the preparation upfront. I wrote even a little article ‘Beyond Words: Body, Movement, Art, Nature’ as one of the perspectives on Collective Intelligence. But in the gathering we didn’t get any further than squeezing in some energizing dance after breaks and lunches. The circle was much more mental; with some resistance to the movement that was offered. But the longing was there and wouldn’t go away.
Tina and I connected soon after the gathering wondering how a Women Moving the Edge would look like. In the first call she said: “My deep pain after Moving the Edge is related to not using my full potential. It is related to holding back because of fear. I’m just acknowledging it as fear, and not irritation or… the pain after Moving the Edge was like breaking in two. It has to do with – maybe – opening this whole question about women’s liberation.” We decided almost right away to invite Judy in, and due to circumstances Tina fell out of the loop over summer.
The women’s liberation Tina mentioned here is not the same as the one we know from feminism, started in the sixties; but a liberation, and equal value, of the physical, emotional, subtle knowing with the mental knowing. It is the combination of all these ways of knowing that we would come to name the Wholeness of Knowing. In the two preparation days before the first Women Moving the Edge gathering, Judy first mentioned the concept and the importance of Wholeness of Knowing, including the body and all the energy in and around it. Later this concept would become crucial in our collective practice and would expand it even more.