Författararkiv: Jan

Organizing retrospective 92-96

This is a post in my series on organizing ”between and beyond.” Other posts are here. This is a retrospective of what has happened during the week. The purpose is to reflect on the work itself. Here is my previous retrospective.

What has happened? What needs to be done?
This is a retrospective, not of the last week, but of the last month.

Here’s a summary of the books I’ve read during the month:

  • The Supreme Art of Dialogue: Structures of Meaning by Anthony Blake.
    The structures of meaning in the sub-title refers to the flows that arise in the making of meaning1 David Bohm argued that society can be deeply affected by people are thinking in phase, and that this can be achieved through dialogue. The unity attainable in dialogue is different from agreement. Disagreement is combined with a willingness to listen to others. The unity that emerges in dialogue actually makes it possible to enhance the differences. Agreement and disagreement are too crude descriptions. Dialogue stems from a deeper, and as yet ill-defined, kind of unification.2 People think together in dialogue, rather than in competition. People also come to know each other in a very deep way.3 We are accustomed to using methods to achieve results, just as we might use a tool, but it’s more appropriate to say that dialogue uses us.4 The complex and ever-chaning process of dialogue produces new meanings. In dialogue there’s utter trust in this underlying capacity in people.5 Meanings come together to create other meanings in dialogue. Dialogue, furthermore, allows and trusts the emergence of roles through the process itself.6 The greatest lesson of dialogue is that we can learn from each other—not through instruction, but through meaning. The whole point of dialogue is having a group to tap into a type of collective intelligence and awareness that is not possible in isolation.7

    If what is on the surface is merely an ‘echo’ of reality, then what is below the surface—within or in silence—’creates’ reality.8

    People in dialogue are like people wandering through a garden, discovering the structure of the landscape in which they move.9 All structures emerge out of the dialogue itself.10 What is unconscious can become conscious, or, in David Bohm’s terminology, what is implicit can become explicit. People in dialouge discover the meaning as they speak together. An implicate information field becomes present as soon as people decide to dialogue.11 The role of listening is not simply to register what is said, but to become aware of what might be said. Listening contributes to the making of the dialogue, and is not merely a reflection of what is happening.12 People must be present to each other or there is no dialogue.13 Dialogue works with whatever arises in the moment. It can never be reduced to a formula.14 Dialogue is genuine only if people are invited to it. People can only volunteer. It is not possible to have a dialogue if people are told to do so.15 This is an excellent and very interesting book!

  • The Body Keeps the Score: Mind, Brain and Body in the Transformation of Trauma by Bessel van der Kolk.
    The body continues to keep the score even if we try to ignore the alarm signals from the emotional brain.16 The rational brain is basically importent to talk the emotional brain out of its own reality.17 If you are frightened and unwanted, your brain becomes specialized in managing feelings off fear and abandonment, but if you feel safe and loved, it specializes in exploration, play, and cooperation.18 Emotions assign value to experiences and are thus the foundatin for reason.19 Emotions (from the Latin emovere—to move out) give shape and direction to whatever we do. If an organism is stuck in survival mode, its energies are focused on fighting off unseen enemies, which leaves no room for nurture, care, and love.20 Many mental health problems start as attempts to cope with the unbearable physical pain of our emotions.21

    Being able to feel safe with other people is probably the single most important aspect of mental health; safe connections are fundamental to meaningful and satisfying lives.22

    Social support is not the same as merely being in the presence of others. The critical issue is reciprocity: being truly heard and seen by the people around us, feeling that we are held in someone else’s mind and heart.23

    Not being seen, not being known, and having nowhere to turn to feel safe is devastating at any age, but it is particularly destructive for young children, who are still trying to find their place in the world. If no one has ever looked at you with loving eyes or has rushed to help you, then you need to discover other ways of taking care of yourself. You are likely to experiment with anything—drugs, alcohol, binge eating, or cutting—that offers some kind of relief.24 If you cannot tolerate what you know or feel what you feel, the only option is denial and dissociation.25 Being in sync with oneself and others requires integration of our body-based senses.26 Our mind cannot help but make meaning out of what it knows.27 The only way we can change the way we feel is by becoming aware of our inner experience and learning to befriend what is going on inside ourselves.28 Having a good support network is the single most powerful protection we have against becoming traumatized. Much of our brain is devoted to stay in tune with others.29 Many mental health problems start off as attempts to cope with emotions that become unbearable because of lack of adequate human contact and support.30 This is an excellent book too! Dialogue requires being in sync with oneself and others. The critical issue is reciprocity or there is no dialogue.

  • The Dynamics of Transformation: Tracing an Emerging World View by Grant Maxwell.
    We participate in the unfolding meaning of the world. This participatory insight leads to the integrative method, which seeks to reconcile opposed assertions. The integrative method recognizes that opposed assertions both contain partial trues within their appropriate contexts, and seeks to synthesize them into a reconciling third perspective. Our relation to experience can suddenly change.31

    Like water boiling or ice melting, world views are susceptible to comparatively abrupt transformations precisely because they are not given, but are elicited by our participation in the creation of the world’s meaning.32

    Different assumptions lead to different ways of relating to experience.33 In order to reconciliate opposing beliefs, one must move beyond what makes the beliefs seem irreconcilable.34 One point to notice is that life seems to go through relatively distinc periods. These are expressed in subtle and constantly shifting meanings.35 Entropic disorder should perhaps be complemented with a syntropic teleological impulse toward novelty, consciousness, and order.36

    … if we change our beliefs, whether intentionally or impelled by the witnessing of new evidence, the world can appear suddenly and radically different to us …37

    All that is required to make the transition from one world view to another—from late modern disenchantment and alienation, to reenchantment and participation—is a decision. The integrative method is indispensable for this transition.38 We do not decide to adopt a new world view primarily for rational reasons, but because of changes in our bodily experience.39 We are not passive observers of the emerging world view, but active and integral participants.40

    [The] … participatory perspective acknowledges that if human consciousness is evolved from and embedded in the world it seeks to know, then the mind can be understood as the world coming to know itself.41

    Fundamental transformation can happen suddenly when all factors align.42 The book describes a world where the activities and interactions of billions of people are set against the background of the multivalent quality of each moment reflected in a radically new archetypal cosmology.43 This cosmology is an example of the integrative method.44 This is a thought-provoking book. I liked it.

Finally, here is a video where Anthony Blake describes the art of dialogue.

Anthony Blake, Conference ‘Art for Business’ (Nov 2012)

What was good? What can be improved?
It’s good that I finally got this retrospective written. However, I need to get back to writing weekly retrospectives.

Notes:
1 Anthony Blake, The Supreme Art of Dialogue: Structures of Meaning, p.5.
2 Ibid., p.10.
3 Ibid., p.16.
4 Ibid., p.17.
5 Ibid., p.24.
6 Ibid., p.25.
7 Ibid., p.27.
8 Ibid., p.67.
9 Ibid., p.75.
10 Ibid., p.83.
11 Ibid., p.102.
12 Ibid., p.111.
13 Ibid., p.174.
14 Ibid., p.186.
15 Ibid., p.259.
16 Bessel van der Kolk, The Body Keeps the Score: Mind, Brain and Body in the Transformation of Trauma, p.46.
17 Ibid., p.47.
18 Ibid., p.56.
19 Ibid., p.64.
20 Ibid., p.75.
21 Ibid., p.76.
22 Ibid., p.79.
23 Ibid..
24 Ibid., p.88.
25 Ibid., p.121.
26 Ibid., p.122.
27 Ibid., p.191.
28 Ibid., p.206.
29 Ibid., p.210.
30 Ibid., p.349.
31 Grant Maxwell, The Dynamics of Transformation: Tracing an Emerging World View, p.30.
32 Ibid..
33 Ibid., p.32.
34 Ibid., p.41.
35 Ibid., p.45.
36 Ibid., p.54.
37 Ibid., p.57.
38 Ibid., p.78.
39 Ibid., p.103.
40 Ibid., p.121.
41 Ibid., p.136.
42 Ibid., p.149.
43 Ibid., p.151.
44 Ibid., p.142.

Related posts:
Organizing in between and beyond posts

Organizing reflection 8

This is a post in my series on organizing ”between and beyond.” Other posts are here. The purpose of this post is to reflect on subjects occupying my mind. I make no claim to fully believe what I write. Neither do I pretend that others have not already thought or written about the same subject. More often than not, I take up, combine, and add to already existing thoughts and ideas.

What is on my mind?
Anthony Judge describes possible options for administration of gatherings of 500 to 50 000 people. In Towards a Pattern Language for participants he discusses the possible ”windows through which participants can perceive the gathering and the possibilities for action”. From this he derives hsi various positions in regard to meeting patterns, roles and concerns.

Anthony Blake’s comment on this is that the ”creation of a pattern derives from a common intent”.1 To which I would add that a pattern is useless without a common intent. It is the intent that is primary, not the pattern. In the language of David Bohm, the pattern has to be an explicate expression of the implicate intent.

Notes:
1 Anthony Blake, The Supreme Art of Dialogue: Structures of Meaning (DuVersity Publications, 2009, 3rd printing), p.237.

Related posts:
Organizing in between and beyond posts

Organizing reflection 7

This is a post in my series on organizing ”between and beyond.” Other posts are here. The purpose of this post is to reflect on subjects occupying my mind. I make no claim to fully believe what I write. Neither do I pretend that others have not already thought or written about the same subject. More often than not, I take up, combine, and add to already existing thoughts and ideas.

What is on my mind?
When we experience the sharing of beingness, we have a direct experience that we are not alone in the world.1 Our failure to recognize and celebrate our beingness, that others care for us and will help us in need, that there are ways to allow deeper meanings of life to more fully enter our lives, comes, to some extent, from a hidden denigration of ourselves (or lack of self-love).2

Notes:
1 This thought is inspired by Stephen Buhner who writes about our essence and uniqueness. See Buhner, The Transformational Power of Fasting, p.11.
2 Ibid., p.14.

Related posts:
Organizing in between and beyond posts

En visualiseringsövning

Detta är en visualiseringsövning för att stimulera kroppens egen läkning som kommer från W. Brugh Joy’s bok Joy’s Way: A Map for the Transformational Journey, ss. 150–154. Joy rekommenderar att denna övning görs tre gånger per dag — på morgonen, mitt på dagen och på kvällen:

  1. Slappna av fullständigt. Inte bara tänk utan känn det i hela kroppen. Gör inte motstånd om du känner smärta. Slappna av i det område som eventuellt gör ont.
  2. Kom ihåg en tidigare känsla av välmående. Börja sprida denna känsla av välmående i hela kroppen. Denna känsla av välmående och avslappning ökar kroppens eget naturliga försvar.
  3. Känn denna känsla just nu i kroppen. Aktivera denna känsla fullt ut i kroppen. Känn denna känsla just nu. Effekten ökar om känslan kombineras med bilder.
  4. Kom ihåg att denna känsla stöder kroppens egen läkning. Känn hur den motverkar sjukdomen och stimulerar kroppens egen läkning. Fokusera känslan till eventuella problemområden. Tänk inte. Känn! Lita på att denna känsla når ut till varje cell i kroppen.
  5. Visualisera att sjukdomen faktiskt försvinner och att alla sjuka celler ersätts med friska. Bry dig inte om hur detta går till. Kroppen vet hur den kan läka sig själv. Se och känn hur sjukdomen försvinner. Se och känn hur sjuka celler ersätts med friska. Prata med kroppen och säg att du är beredd att göra allt som behövs för att hjälpa den att läka sig själv.
  6. Visualisera dig själv som fullständigt frisk och engagerad i en framtida aktivitet. Var så detaljerad som möjligt. Känn hur bra du mår och hur glad du är över ditt totala tillfrisknande. Gå helt in i denna känsla. Avsluta med en djup känsla av harmoni och helhet.

Denna övning kan vara tröttande. Det är viktigt att de tre sista stegen, framförallt det sista, görs med samma energi som de tre första. Framförallt — njut av övningen!

A visualization exercise

The following visualization exercise for healing is from W. Brugh Joy’s book Joy’s Way: A Map for the Transformational Journey, pp. 150–154. Joy recommends that the following six steps are practiced three times a day—in the morning, at midday, and at the evening:

  1. Relax as completely as possible. In the end, all tension in the body must be released. One should feel the body to be relaxed and not just imagine it. If you feel pain in this process, don’t resist it. Relax into the painful areas. If you don’t try to push it away, it will not push back, and you may find that it diminishes by itself.
  2. Recapture a memory of an inspirational experience. Begin to flood the body with a sense of well-being. Naturally and spontaneously envision health and a sense of vitality. The sense of relaxation and well-being increase the body’s defenses and sense of integration. Love, happiness, and a sense of fulfillment are keys to invoking well-beingness.
  3. Make all the feeling sensations of that inspiring memory present in the body. Guide the awareness into that space in consciousness that produces a sense of well-beingness in the present moment. The memory must be transposed to the present moment, and its feeling tones must be fully activated in the body. Combine the feeling tones with imagery.
  4. Know that this feeling and this state of consciousness are supportive to the healing process of the body. Feel it counteract the disease or stimulate the healing of any problem in the body. Focus the sense of well-beingness directly into the problem area or areas. Don’t think it. Feel it! Trust that your consciousness will carry this healing sensation to every cell of your body that is not healthy and vital.
  5. Visualize the disease actually improving, becoming less and less intense and finally being replace by normal healthy tissue. Don’t worry how this process is to be accomplished. The body knows how to eliminate disease, even if your conscious awareness does not. Just see and feel the disease disappearing, and see and feel healthy tissue filling in where the disease was. Your body will cure you.
  6. Visualize yourself as perfectly well and engaged in a future activity. Use great detail. Feel your sense of well-beingness, and feel the excitement of your total recovery from the illness. Really get into it! Conclude this exercise with a deep sense of your wholeness.

This visualization exercise can be fatiguing. The last three steps, especially the final one, must be accomplished with the same energy as the first three. Above all — enjoy the exercise!

Organizing retrospective 91

This is a post in my series on organizing ”between and beyond.” Other posts are here. This is a retrospective of what has happened during the week. The purpose is to reflect on the work itself. Here is my previous retrospective.

What has happened? What needs to be done?
Finally, here is my review of Experiencing and the Creation of Meaning: A Philosophical and Psychological Approach to the Subjective by Eugene Gendlin. This is a most interesting book, but it’s also a very difficult book to read. It has taken me several weeks to finalize the review. Eugene Gendlin considers felt experiencing in its own right:

  • We can think everything more truly if we think with attention to how we think.
  • Symbols and felt meanings function together in different ways.
  • Experiencing underlies every moment of living.
  • Experiencing is the total of experienced meaning.
  • It is vitally important to refer directly to experiencing.

What was good? What can be improved?
I am glad that I finally managed to finish my review of Eugene Gendlin’s book. I mentioned the book the first time in this retrospective almost a year ago. I think Gendlin’s work is groundbreaking. Felt experiencing is how we tap into deeper generative order. Here is also my review of another of Gendlin’s books. It’s a book on Focusing: How to Gain Direct Access to Your Body’s Knowledge.
Related posts:
Organizing in between and beyond posts

Book Review: Experiencing and the Creation of Meaning

Introduction
Experiencing and the Creation of Meaning is a most interesting book. Eugene Gendlin examines the edge of awareness, where language emerges from non-language.1 This book is a philosophical work. Gendlin explores how concepts relate to experiencing.2 He adds a body of theory that refer to experiencing, and that can grasp the way in which experiencing functions.3

Thinking employs more than conceptual logic
Thinking employs more than conceptual logic. We think with the intricacy of situations.4 There is always a situation, an implicit experiential context, that is more than any formed form. If we enter into how this more functions, we become able to employ it deliberately. New ways of thought open from it which otherwise wouldn’t exist.5

Conclusions do not follow just from clean rational progressions by logic alone. The use of logic is always enmeshed in the context from which logical units first are made. The logical interferences are undone if one changes one logical unit. Logic inference can always be disorganized.6

We can let our next step of thought come from experiential feedback
We can neither assume that the world is ordered as a conceptual system, nor that it is arbitrary. We don’t lose logical implications if we also think with experiencing.7 We can let our next step of thought come from experiential feedback, rather than concepts alone. It can lead us to modify our concepts, rather than being confined in them.8

Every word has an emergent meaning it its situation. Rather than giving some cognitive system priority and reading it into experience, we can recognize the priority of making experiential sense . For example, when speaking from a felt sense.9

Nature is not arbitrary or invented. Nature is a responsive order. It is not limited to one set of patterns and units. When two meanings cross experientially, the result is new experiences that could not have followed logically from either.10 The content of experience is generated by the process of experiencing.11

We can think everything more truly if we think with attention to how we think
The felt sense is a felt meaning, a bodily comprehension. We are not limited to rearranging existing already-formed concepts in life. We can engage the experiential meanings. We can reopen old concepts and assumptions if we think with our experiencing as well as with logic. We can think everything more truly if we think with attention to how we think. Experiencing is always freshly there in the present moment, and open to being carried forward in new ways.12

Besides the logical dimension of knowledge, there is also a directly felt, experiential dimension. Meaning also involves felt experiencing. There is a relationship between the felt dimension of experience and logical order.13

Concepts are abstractions of living experience
The application of concepts to experience as actually lived and felt is difficult. Only actual living can grasp living experiencing adequately, while concepts can distort and deaden it. The attempt to define concepts turn living experience into abstractions.14 Experience functions in the formation of meaning before it is logically ordered. Pre-logical or pre-conceptual experience functions together with logical symbols.15

Experiencing is the flow of feeling to which we can, at every moment, attend to inwardly. Experience must be referred to directly. It plays a basic role in the formation of meaning.16 The functions of experiencing in cognition are varied and essential.17

Concepts are meanings in relation to experiencing
We cannot know what a concept means without a feel for its meaning. If we do not have the felt meaning of a concept, we haven’t got the concept at all.18 Nor can we think without felt meaning. We think in a felt way.19

Concepts are meanings in relation to experiencing. Thought involves many meanings, and these are felt and can give rise to further concepts and changes in concepts. Verbal and other behavior involves orders, which are more than, and different from, those of logic. Experiential factors relate to and interact with the use of symbols. A concept in actual thought involves a felt experiencing of meaning, which can lead to different concepts and new meanings.20

Symbolized meanings change in interaction with experiencing
Meaning is formed in the interaction of experiencing and symbols. When symbolized meanings occur in interaction with experiencing, they change. And when one employs symbols to attend to a felt meaning, it changes. This is the basic source of order in human behavior.21

There is always a flow of feeling. At any moment we can direct our attention inward, and there it is. It is not at all vague in its being there. It may be vague only in that we can put only a few aspects of it into words. It is always something there, no matter what we say it is.22

Experiencing underlies every moment of living
All the different kinds of feeling and feeling tones, felt meanings, and so on, are aspects of feeling, of inner sense. This is experiencing.23 There is always an inward sensing.24

Experiencing is an aspect of human living that is constant. It is like metabolism. It underlies every moment’s special occurrences of living. The felt experiencing of the moment enables us to respond. Our response most often springs from the inwardly felt experiencing without verbal symbolization. Within experiencing lie the mysteries of all that we are. We react as we do based on what we observe. We create from our experiential sense.25

Actual experience is largely missed when interpreted through stereotyped concepts
Much of the time we pretend that our meanings are only the logical meanings of our words.26 We fall into the trap of interpreting our experience through stereotyped concepts whereby we largely miss the actual experience.27

Experiencing is involved in every instance of behavior and thought.28 We can refer directly to the experiencing. Language can help us refer to our experiencing, help us create and specify aspects of it, help us convey it. We can use language in an experiential sense. We need not limit ourselves only to a word’s logical definition. Any word, concept, thought, event, or behavior, can be viewed in reference to experiencing.29

Experiencing is a pre-conceptual and supra-logical order
Experiencing has a pre-conceptual type of order. Thus we must take account the kinds of relations that logical order can have to pre-conceptual order.30 The body is one interpenetrating system in which every aspect of order involves every other aspect. The many different kinds of orderly units we may isolate are related to each other in ways that logical patterns cannot represent. The ordering of all these aspects is more than logical.31 The actual order is supra-logical. It is more than a given logic can represent, although a given logic can fit some given aspect.32

Experiencing is an inward sensitivity of the living body. The pre-conceptual order of experiencing is similar to the body order: Experiencing is concrete. It is a ”this” or a ”this way I feel”. Any aspect of experiencing has very complex unfinished orders.33

The pre-conceptual is not constituted of actual defined existent meanings. These implicit meanings are not complete and formed. When they become explicit, they become different from what they were when they were implicit. They were pre-conceptual, and only as they interact with symbols do they become completely formed.34

Concepts can refer to experiencing but cannot fully represent it
We can let concepts help us refer experiencing, but we need to dissolve them again when we wish to get at new aspects of concrete phenomena. Concrete phenomena can support many logical definitions, but they do not limit the choice of any one.35 All areas of a person are involved in any one moment’s experiencing even though, verbally, just some small meaning is thought or spoken.36

Change occurs through experiencing
What is present is the experiencing now. Past events have made it what it is. Only by referring directly to the experiencing can necessary change be identified and accomplished.37 Merely using words and logical explanations don’t lead to change.38

The experiencing is different in relationship with another experiencing than alone.39 I change as I interact with you. I am already different, because my experiencing is occurring with you, and you vitally affect what it is in me. As I tell you how I am, already I am living a process of being otherwise.40

Conceptually, only meanings which are thought or spoken are present at a given moment. Pre-conceptually—in the felt experiencing—very many meanings, past events, and learnings are present. Change occurs through experiencing. The content of what is experienced varies as symbols interact with the experiencing.41 Symbols include words, behaviors, and other things.42

Meaning is something felt or experienced
Meaning is experienced.43 Meaning is not only a matter symbols and their relationships. It is also something felt or experienced. We feel the meaning.44 The whole gestalt of something can only be had as a felt meaning.45 We feel, or sense, relationships that only afterwards receive symbolizations. Felt meaning functions in the having and the forming of cognition.46

Felt meaning is present whenever something occurs that have meaning
We are most aware of felt meaning when our symbols fail to symbolize adequately what we mean. The problem of the inadequacy of symbols to express a felt meaning covers many areas, such as seeking for relevant words, articulating experience, and so on.47

The experience dimension of meaning is present, both when we conceptualize our experience, and when we don’t.48 Verbal or other symbols make our meaning explicit.49 Like thought, observation involves felt meanings.50 We experience or feel the meanings of what we observe. We orient ourselves in situations and make appropriate responses, all on the basis of the felt meaning of our observations.51

In speech, the feel of what we intend is especially noticeable when we say something that doesn’t quite mean what we intend. What we intend to say is not explicit until we say it. There is a transition from intended felt meaning to explicit speech. Whether there are verbal symbols or not, felt meaning is present whenever actions, observations, and situations occur that have meaning to a person.52

The exploration of feeling develops on its own power
Accurate conceptualization tends to allow the person to continue exploring the feeling and other feelings connected with it. The exploration of feeling develops on its own power.53 Some feelings are expressed along with intellectual content, others with gesture, voice quality, or silence. Feelings are not conscious most of the time, but they are not unconscious either. Any attention to them makes them conscious.54

A feeling, no matter how vague it may be, is capable of becoming sharper, and to be full of meaning.55 What we say arises for us from out of the as yet not articulate meaning we feel and are about to express.56 We can observe this relationship from moment to moment in our experiencing. We speak and act from out of felt meanings.57

Symbols and felt meanings function together in different ways
There are different ways in which symbols and felt meanings function together. Symbols includes things, persons, and whatever.58 Symbols function as pointers. Felt meaning functions as containing the meaning. The symbols depend on the felt meaning for their meaning. The felt meaning is independently meaningful.59

Felt meaning can itself be prior to symbols.60 When we begin with the felt meaning and seek further symbolization, the symbols come to us.61 The symbols function to express, explicate, conceptualize the felt meaning.62 Symbols and felt meanings depend on each other.

Meanings are formed in the interaction of symbols and felt meanings
Meaning always exists in terms of a relationship between symbols and feeling. The given felt meaning change as it is comprehended. A good comprehension will be experienced as accurately representing the implicit content.63 When meaning is implicit, there is the possibility of comprehension. When comprehension actually occurs, the meaning becomes explicit.64

Explication and comprehension both seek symbolization for a given felt meaning. Explication occurs to further symbolize a felt meaning. Comprehension attempts to symbolize a felt meaning already created.65 Almost all meaningful symbols require the presence of many relevant meanings or experiences. Past experience is necessary for understanding. One must understand the context. If one does not understand the context, one will only grasp a limited part of the symbolization.66

Meanings and logical patterns are formed in the interaction of symbols and felt meaning.67 Only some of the many pre-conceptual meanings of a felt meaning can ever be symbolized.68 We can directly refer to felt meaning and examine it. Specified logical concepts are distinguished from the functioning of felt meaning.69 A felt meaning can be accurately comprehended in various ways by different symbolic comprehensions.70

The pre-conceptual is not determined by the conceptual
Logical relations do not determine the creativity of new meaning and new symbolization. The pre-conceptual is not determined by the conceptual. The pre-conceptual can be directly referred to when it functions in symbolization.71

Logically specified, symbolized, unique concepts are not felt meanings and do not have the creative characteristics of felt meanings. The felt meanings that function in experienced creation of meanings are always directly referred to. They are not indeterminate. They are capable of further symbolization.72

Experiencing is multiple and non-numeric
Any experienced meaning is differentiable into countless experienced meanings, each of which is again differentiable into countless meanings. Experiencing is multiple, non-numerical.73 There are no units. A unit experience can always be differently symbolized as an aspect of many other experiences. A given set of many experiences can be differently symbolized as one experience. Experiencing is not organized in schematic relationships of units to each other.74

We can speak of experienced meaning as an occurrence or as a process. The process of experiencing a specified meaning can be referred to directly. An experienced meaning includes more than the aspect of what is specified.75

Experience can be specified as one or as many experiences
Since experience is non-numerical, it can be specified as one or as many experiences. Therefore, it can be specified as a meaning, or as relations between other meanings. Any newly created meaning are like all the meanings that functioned in its creation.76

A felt meaning is general. As general, it can occur more than once.77 A new meaning is only one of very many that might have been created from the same given meanings.78 Only after the creation may logical analysis validly set forth the relations contained in any creation of meaning. Logical analysis can say nothing about kinds of meaning not yet created.79

New meanings are determined by all present meanings
Relationships and meanings are created simultaneously and are two kinds of specification of one same experienced meaning.80 In the case of any given meaning, a directly referred to experienced meaning involved in it may be specified as a certain kind of more general meaning.81 A meaning is intimately tied up with other meanings. It is the meaning of the activity through which it rose.82

At any stage of an experience, one may consider a given meaning as an instance of itself. Many aspects of any problem become apparent when the kind of experiencing involved can be referred to. One may with whatever specified meanings refer to the experiencing that is occurring.83

Experiencing can be specified in myriad ways. These myriad ways also represent the ways in which an observation can be meaningful. Reflection on the experienced meaning can help us specify countless meanings. Specifications of new meanings are partly determined by all the meanings present in a given movement.84

All logical rules are formulations that could have been different
At any given meaning, we may arrive at many more new and different concepts. All logical rules that seem as if they controlled the formation of meanings are merely formulations that could have been different.85 Our terms are relative.86

There is no absolute basis in experience itself that determines what will refer to the same experiencing.87 All creation of meaning offers new possibilities in which different concepts can be created as specifications of some new same such experiencing.88

Endless possibilities of novel creation of meaning can be used without loss of precision and logical integrity.89 One may use every conceivable logic, and do so with increased power, escaping entrapment in the confines of the logic with which one happens to have begun. The functional relationships formulate a content that directly affects the ways of symbolizing experience.90

Metaphors create new meanings
Metaphor is the interaction of experienced meanings producing new meaning. All concepts contain, make use of, involve, and impose logical forms on experience.91 Concepts are metaphoric. From their logical form, come their logical implications, and the power to differentiate other experiences.92

It is when the logical forms are imposed on experience that certain differentiations in experience can be made. Once differentiated, an aspect of experience has its own existential, demonstrative existence and can be directly referred to.93

Experiencing is the total of experienced meaning
Experiencing is the total of experienced meaning, including thought. Once specified, the experienced meaning can be referred to directly, as well as by a multitude of terms that are functionally equivalent.94

Some problems are contexts in which the problem of experienced meaning appears. Any problem involves more than one aspect of experience. Experience can be a source of meaning. Several functional relationships can function meaningfully with the aid of symbols. Felt meaning functions to make symbolized meaning possible.95

Intellect is distinguished from felt experiencing. Felt meaning is an early, pre-conceptual stage of cognition. Anything that is a source of meaning for the intellect can be looked at in terms of its effect upon the functional relationships in which intellect and felt meaning functions.96

Intellect depends on the functions of felt meaning
Things and senses first bring about felt experiencing. Meaning arises in symbolic interaction with felt experiencing.97 The intellect is not in direct contact with perception or reality. Intellect always depends upon the functions of felt meaning.98 It is always subject to the role of felt meaning, and thus indirectly to anything that affects felt meaning.99

Felt meaning functions, for example, as recognition, as well as metaphoric creation of new meanings, as well as being a direct referent to many possible specified meanings. Everyone thinks with recognition feelings. Everyone interprets observations by means of them.100

Many possible specifications can symbolize the same felt meaning
Different people do not create the same meaning, even if given the same metaphor, if their recognition of them is different. It is, on the other hand, possible to communicate metaphorically a felt meaning that a person has not previously had.101

Many possible specifications and schemes can refer to and symbolize the same felt meaning. It is possible to specify experiencing in many more than one way. This is the case of all intellectual interpretations and symbolizations of experiencing.102 Different felt meanings produce different results.103

One cannot create new meanings without experiencing
Without the function of experiencing one cannot create new meanings and new logical patterns and methods, nor can one account for their formation.104 Every individual lives in subjective experiencing and looks out at the world from and through it. Neither logical constructs, nor external observations, succeed in replacing subjective experiencing.105

Experiencing is a continuous stream of feelings. It is something given in the phenomenal field of every person. Experiencing and conceptualization often occur together, but are not the same thing. The fact that they are different is noticeable when we have either experiencing that we cannot conceptualize, or concepts the content of which we do not now feel.106

No one can conceptualize all possible meanings of an experience
Concepts themselves represent what is symbolized.107 Experiencing refers to the directly given stream of feelings, and is defined directly by observable direct reference.108 Experiencing often occurs concretely and intensely to an individual without conceptual contents. Not only does experiencing sometimes occur without any explicitly known content, it can occur with a gradation of explicit knowledge and content. Experience refers to content, while experiencing denotes something concretely felt and present in an individual’s phenomenal field, whether conceptual content is explicitly known or not.109

An individual who is maximally open to his or her experience weighs and balances all the meanings in his experience in a subjective process.110 No one can exhaustively conceptualize all possible meanings of one experience.111

It is vitally important to refer directly to experiencing
There is a vital difference between meanings found implicit in one’s own experience that are perhaps due to introjected concepts instead of personal experiencing.112 The subjective weighing in feeling occur in the present moment. It does not occur in terms of explicit conceptual contents. It is an implicit subjective feeling process that implicitly contains all meanings in the present moment.113

Experiencing is a way of having experience that is congruent without being fully conceptualized.114 It is vitally important to refer directly to feeling, whether this be conceptualized congruently or not.115 Direct reference to experiencing is first.116 It may not be accurately symbolized, but it is not ignored, or allowed to remain totally unspecified.117 Metaphor emphasizes that experiencing itself changes in the act of symbolizing it. Symbolization always changes experiencing.118

Experiencing always exceed what can conceptualized and communicated
The reference to experiencing is nearly everywhere implicitly assumed. This book makes this implicit reference to experiencing explicit and communicable. If conclusions can be retranslated into terms referring directly to experiencing, then this makes it possible to develop the theory further and to formulate further explicit hypotheses.119

Experiencing always exceed what may be stated communicably. Reference to experiencing is needed not only in the generation of hypotheses, but also for the generation of new logical forms and principles of inquiry.120

Summary
We can think everything more truly if we think with attention to how we think. Thinking employs more than conceptual logic. This means that we can let our next step of thought come from experiential feedback.

Experiencing underlies every moment of living. It is a pre-conceptual and supra-logical order. Actual experience is largely missed when interpreted through stereotyped concepts. Concepts are abstractions of living experience. They can refer to experiencing but cannot fully represent it.

Change occurs through experiencing. Symbolized meanings change in interaction with experiencing. Meaning is something felt or experienced. Felt meaning is present whenever something occurs that have meaning. The exploration of feeling develops on its own power.

Symbols and felt meanings function together in different ways. Meanings are formed in the interaction of symbols and felt meanings. The pre-conceptual is not determined by the conceptual. The intellect depends on the functions of felt meaning. All logical rules are formulations that could have been different. Many possible specifications can symbolize the same felt meaning.

Experiencing is the total of experienced meaning. Experiencing is multiple and non-numeric. It can be specified as one or as many experiences. One cannot create new meanings without experiencing. New meanings are partly determined by all present meanings. Metaphors create new meanings. Concepts are metaphoric. Meaning arises in symbolic interaction with felt experiencing.

It is vitally important to refer directly to experiencing. Experiencing always exceed what can conceptualized and communicated. Experience refers to content, while experiencing denotes something concretely felt, whether conceptual content is explicitly known or not. No one can conceptualize all possible meanings of an experience.

Conclusions
This book is a groundbreaking philosophical work. Eugene Gendlin considers felt experiencing in its own right. He explores how logical order can relate concretely to felt experience. His approach makes philosophical analysis of experiencing and the creation of meaning possible. It’s a most interesting book, but it’s also a very difficult book to read.

Notes:
1 Eugene Gendlin, Experiencing and the Creation of Meaning: A Philosophical and Psychological Approach to the Subjective (Northwestern University Press, 1997, first published 1962), p.xi.
2 Ibid., p.43.
3 Ibid., p.7.
4 Ibid., p.xii.
5 Ibid..
6 Ibid., p.xv.
7 Ibid..
8 Ibid., p.xvii.
9 Ibid., p.xviii.
10 Ibid., p.xix.
11 Ibid., p.xx.
12 Ibid., p.xxi.
13 Ibid., p.1.
14 Ibid., p.2
15 Ibid., p.3.
16 Ibid..
17 Ibid., p.5.
18 Ibid..
19 Ibid., p.6.
20 Ibid..
21 Ibid., p.8.
22 Ibid., p.11.
23 Ibid., p.12.
24 Ibid., p.13.
25 Ibid., p.14.
26 Ibid., pp.15—-16.
27 Ibid., p.17.
29 Ibid., p.19.
30 Ibid., p.24.
31 Ibid., p.25.
32 Ibid., p.26.
33 Ibid., pp.27–29.
34 Ibid..
35 Ibid., p.33.
36 Ibid., p.34.
37 Ibid., p.35.
38 Ibid., p.37.
39 Ibid., p.38.
40 Ibid., p.39.
41 Ibid., p.41
42 Ibid., p.42.
43 Ibid., p.44.
44 Ibid., p.45.
45 Ibid., pp.46–47.
46 Ibid., p.47.
47 Ibid., p.64.
48 Ibid., p.65.
49 Ibid., p.66.
50 Ibid., p.67.
51 Ibid., p.68.
52 Ibid., p.70.
53 Ibid., p.80.
54 Ibid., p.81
55 Ibid., p.82.
56 Ibid., p.83.
57 Ibid., p.84.
58 Ibid., p.90.
59 Ibid., p.100.
60 Ibid., p.106.
61 Ibid., p.107.
62 Ibid., p.108.
63 Ibid., p.125.
64 Ibid., p.126.
65 Ibid., p.127.
66 Ibid., p.128.
67 Ibid., p.138
68 Ibid., p.139
69 Ibid., p.144.
70 Ibid., pp.144–145.
71 Ibid., p.147.
72 Ibid., p.148.
73 Ibid., p.152.
74 Ibid., p.153.
75 Ibid., p.158
76 Ibid., p.159.
77 Ibid..
78 Ibid., p.163.
79 Ibid., p.164.
80 Ibid., p.177.
81 Ibid., p.180.
82 Ibid..
83 Ibid., p.187.
84 Ibid., p.190.
85 Ibid., p.192.
86 Ibid., p.195.
87 Ibid., p.199.
88 Ibid., pp.199–200.
89 Ibid., pp.205–206
90 Ibid., p.206.
91 Ibid., p.217.
92 Ibid..
93 Ibid., p.218.
94 Ibid..
95 Ibid., p.219.
96 Ibid., p.220.
97 Ibid., pp.220–221.
98 Ibid., p.221.
99 Ibid., pp.221–222.
100 Ibid., p.222.
101 Ibid., p.223.
102 Ibid..
103 Ibid., p.224.
104 Ibid., p.226.
105 Ibid., p.228.
106 Ibid., p.230.
107 Ibid., p.237.
108 Ibid., p.239.
109 Ibid., p.240
110 Ibid., p.254.
111 Ibid., p.255
112 Ibid., pp.255–256.
113 Ibid., p.257.
114 Ibid., p.258.
115 Ibid., p.263.
116 Ibid., p.264.
117 Ibid., p.265
118 Ibid., p.267.
119 Ibid., p.272.
120 Ibid..

Related book review:
Focusing: How to Gain Direct Access to Your Body’s Knowledge by Eugene Gendlin

Organizing retrospective 90

This is a post in my series on organizing ”between and beyond.” Other posts are here. This is a retrospective of what has happened during the week. The purpose is to reflect on the work itself. Here is my previous retrospective. Here is my next retrospective.

What has happened? What needs to be done?
I finished reading the following books this week:

  • Mind and Nature by Gregory Bateson. Bateson believes that mental process always is a sequence of interactions between parts. He doesn’t believe that elementary particles are minds in themselves. Contrary to Bateson I do believe that elementary particles have proto-minds. Here is my review.
  • The Myths We Live By by Mary Midgley. Myths are are imaginative patterns, networks of symbols. The way we imagine the world determines what we think important in it, what we select for our attention. That is why we need to become aware of these symbols. Here is my review.
  • The Garden Awakening by Mary Reynolds. This is a book about designing gardens that are radiant with life, bursting with energy. I think that Mary Reynolds’ approach to garden design is as applicable to organizational design. If we are to treat the organization as a living system, we must think in those terms. Here is my review.

What was good? What can be improved?
I’m really glad that I was able to publish three book reviews this week. Hopefully, I’ll be able to publish my ongoing review of Eugene Gendlin’s Experiencing and the Creation of Meaning next week. Gendlin’s book is a groundbreaking philosophical work. He considers felt experiencing in its own right, and explores how logical order can relate concretely to felt experience.

Organizing in between and beyond posts

Book Review: The Garden Awakening

The Garden Awakening: Designs to Nurture Our Land and Ourselves by Mary Reynolds is a book about designing gardens that are beautiful, radiant with life, bursting with energy, in harmony with the Earth.1 Mary Reynolds has discovered through her work as a garden and landscape designer that gardens can become very special if we invite Nature to express her true self in these spaces, and then work to heal the land and ourselves.2

We are mirrors for the land and it is a mirror for us, so healing the the land leads us towards our own restoration, back to our true selves. If we allow the light to shine on all the dark places in our lives and have the courage to face ourselves, then recovery and growth will take place. Healing involves looking at the whole picture. We cannot solve a problem by resolving the physical level alone.3. We also need to find and correct the underlying causes of physical symptoms, whether conscious or unconscious.4

Mary Reynolds shows how using an integrated living systems approach removes our incessant war on Nature.5 We can force a child to be someone they don’t want to be, but only with the consequences of unhappiness and retreat. We can, on the other hand, gently discover who the child is, and who they want to be. Every piece of land is the same as this child. By listening carefully and allowing the land to become an extension of ourselves, we can interpret its energy and enable it to emerge through a creative collaborative process.6

Mary Reynolds uses the word co-creation when referring to her approach. Co-creation means that we are building our gardens hand in hand with Nature as a partner. It is based on the acknowledgment that Nature is a real, present, and conscious living entity. Her method of garden design is intuitive. The most important part is establishing a mutually beneficial relationship.7

Mary Reynolds has, for the purpose of the book, distilled her design system into five basic elements:

1. The tool of intention.8
2. Selecting areas to hold specific intentions.9
3. Designing with the patterns and shapes of Nature.10
4. The power of symbols and imagery.11
5. Putting the design on paper.12

Our thoughts, emotions, and intentions are a form of energy. If we focus our energy in a particular direction, we will be propelled there. Using intention allows us to communicate directly with our land.13 The aim is to create spaces that feel right, spaces that appeal to the heart rather than just the intellect.14 The patterns in Nature form a language we can feel rather than understand.15. We know when we have proper relationships because it feels right, it has resonance. Practice makes it easier to recognize this resonant feeling. Like any other skill, it takes time and effort to develop this skill.16

Mary Reynolds emphasizes that the only way to make a sustainable garden system to work is to collaborate with Nature. Fighting against Nature is just plain silly. If we are to treat the land as a living body, we must think in those terms.17 This book is a treasure map for finding our way back to the truth of who we are as living beings. The directions are simple, the methods are intuitive.18 The book is beautifully illustrated by Ruth Evans. This is literally one of the most beautiful books I’ve read. Reading the book is a nurturing experience in itself.

Update 2016-04-23:
I think that Mary Reynolds’ approach to garden design is as applicable to organizational design. If we are to treat the organization as a living system, we must think in those terms.

Notes:
1 Mary Reynolds, The Garden Awakening: Designs to Nurture Our Land and Ourselves (Green Books, 2016), p.42.
2 Ibid., pp.13–14.
3 Ibid., p.22.
4 Ibid., p.24.
5 Ibid., p.39.
6 Ibid., p.44.
7 Ibid., p.45.
8 Ibid., pp.46–60.
9 Ibid., pp.61–71.
10 Ibid., pp.71–79.
11 Ibid., pp.79–92.
12 Ibid., pp.93–119.
13 Ibid., p.46.
14 Ibid., p.71.
15 Ibid., p.74
16 Ibid., p.75.
17 Ibid., p.212.
18 Ibid., p.259.

Book Review: The Myths We Live By

The Myths We Live By by Mary Midgley is based on the view that our imaginative visions are central to our understanding of the world. They are necessary parts of our thinking.1 The challenge is that our imaginative visions may mislead us if they are fired up by a particular set of ideals.2

Myths are are imaginative patterns, networks of powerful symbols, that suggest particular ways of interpreting the world.3 In political thought they are at the heart of theories of human nature and the social contract; in economics in the pursuit of self interest; and in science the idea of human beings as machines. The machine imagery began to pervade our thought in the 17th century. We still often tend to see ourselves, and the the living world around us, mechanistically.4

The way we imagine the world determines what we think important in it, what we select for our attention. That is why we need to become aware of these symbols.5 Mary Midgley starts by concentrating on myths which have come down to us from the Enlightenment.6 The machine imagery became entrenched because the 17th century scientists were fascinated by clockwork automata. They hoped to extend this clockwork model to cover the whole of knowledge.7 The great thinkers of the 17th century were obsessed by the ambition to drill all thought into a single formal system. Descartes, Spinoza, and Leibniz, tried to mend the mind/body gap by building abstract systems powered by their models of thought, logic, and mathematics.8

The trouble lies in the conviction that only one very simple way of thought is rational.9 Mary Midgley points out that rationality doesn’t require us to have all our knowledge tightly organized on the model of mathematics.10 We welcome oversimple intellectual systems because they contrast with the practical complexity around us, and we do not criticize them when the particular short-cut that they offer suggest a world view that we like. They express visions that attracts us, and they obscure alternative possibilities.11

Mary Midgley emphasizes that conceptual mono-culture cannot work because, in almost all our thought, we are dealing with subject-matters that we need to consider from more than one aspect.12 She reminds us that we always have a choice about the perspective from which we look, whether it is from the inside, as participants, or from some more distant perspective. And if so, which of many distant perspectives we will choose. We need to combine several perspectives, since they are not really alternatives, but complementary parts of a wider inquiry.13 The trouble comes when we dogmatically universalize our own generalizations and promote them as laws of nature.14

All perception takes in only a fraction of what is given to it, and all thought narrows that fraction still further in trying to make sense of it.15 The concepts that we need to use for everyday life are often in some ways blurred or ambivalent, because life itself is too complex for simple descriptions. The standards of clarity that we manage to impose in our well-lit scientific workplaces are designed to suit the preselected problems that we take in there with us, not the larger tangles from which those problems were abstracted.16

People habitually think that mechanistic explanations are more scientific than ones that use concepts more appropriate to living contexts.17 Those who use the analogy with machines seem to be claiming that we have a similar understanding of plants and animals. Mary Midgley points out that it’s perhaps a rather important difference that we didn’t design those plants and animals.18 She reminds us that obsession with a particular model drives out other necessary ways of thinking.19 Changing the myth is a way to bring about serious change.20 It’s an elegant and thoughtful little book!

Notes:
1 Mary Midgley, The Myths We Live By (Routledge, 2011, first published 2004), p.xii.
2 Ibid., p.xiii.
3 Ibid., p.1.
4 Ibid..
5 Ibid., p.3.
6 Ibid., p.7.
7 Ibid., p.27.
8 Ibid., p.88.
9 Ibid., p.31.
10 Ibid., p.33.
11 Ibid., p.44.
12 Ibid., p.68.
13 Ibid., p.107.
14 Ibid., p.124.
15 Ibid., p.40.
16 Ibid., p.194.
17 Ibid., p.196.
18 Ibid., p.163.
19 Ibid., p.171.
20 Ibid., p.251.

Book Review: Mind and Nature

Mind and Nature: A Necessary Unity by Gregory Bateson is built on the opinion that we are parts of a living world.1 Bateson offers the phrase the pattern which connects as another possible title for the book.2 He writes that we have been trained to think of patterns as something fixed. It is easier and lazier that way, but it is all nonsense. The right way to think about the pattern which connects is to think of it as primarily a dance of interacting parts.3

Logic and quantity turn out to be inappropriate for describing organisms, their interactions, and internal organization. There is no conventional way of explaining or even describing the phenomena of biological organization.4 We are ignorant about available insights and unwilling to accept the necessities that follow from a clear view.5 There is a strong tendency to invoke quantities of tension and energy to explain the genesis of pattern. Bateson believes that all such explanations are wrong.6

The whole book is based on the premise that mental function is immanent in the interaction of differentiated parts. Wholes are constituted by such combined interaction.7 Bateson believes that mental process always is a sequence of interactions between parts. He doesn’t believe that elementary particles are minds in themselves,8 but he also admits that he is not up to date in modern physics.9 Contrary to Bateson I do believe that elementary particles have proto-minds. An elementary particle, like an electron, is in David Bohm’s ontological interpretation of quantum theory a spatio-temporal entity, which has a proto-mental quality.10

Bateson is very influenced by cybernetic thought. It’s true that nature is full of circular processes, but a cybernetic system is not a living system. What if mind is immanent, not in the interaction of parts, but in nature itself? It’s a simple idea which opens up an entirely new paradigm of thought.

Notes:
1 Gregory Bateson, Mind and Nature: A Necessary Unity (Hampton Press, 2002), p.16.
2 Ibid., p.7.
3 Ibid., p.12.
4 Ibid., p.19.
5 Ibid., p.20.
6 Ibid., p.49.
7 Ibid., p.87.
8 Ibid., p.86.
9 Ibid., p.93.
10 Paavo Pylkkänen, Mind, Matter and the Implicate Order (Berlin Heidelberg: Springer-Verlag, 2007), p. 204.

Organizing retrospective 89

This is a post in my series on organizing ”between and beyond.” Other posts are here. This is a retrospective of what has happened during the week. The purpose is to reflect on the work itself. Here is my previous retrospective. Here is my next retrospective.

What has happened? What needs to be done?
I am still working on my review of Eugene Gendlin’s Experiencing and the Creation of Meaning: A Philosophical and Psychological Approach to the Subjective. This is a philosophical work where Gendlin examines the edge of awareness, where language emerges from non-language. This is a groundbreaking book which addresses pre-conceptual and supra-logical aspects of experiencing and meaning-making.

Gendlin, Experiencing and the Creation of Meaning.

Gregory Bateson’s Mind and Nature: A Necessary Unity arrived this week. Bateson offers the phrase the pattern which connects as another possible title for the book.1 The book is built on the opinion that we are parts of a living world.2 We have been trained to think of patterns as something fixed. It is easier and lazier that way, but it is all nonsense. The right way to think about the pattern which connects is to think of it as primarily a dance of interacting parts.3 Logic and quantity turn out to be inappropriate for describing organisms, their interactions, and internal organization. There is no conventional way of explaining or even describing the phenomena of biological organization.4

Bateson, Mind and Nature.

I have started reading Gregory Bateson’s book and Mary Midgley’s The Myths We Live By. Myths are everywhere. In political thought (theories of human nature and the social contract), in economics (the pursuit of self interest), and in science (the idea of human beings as machines). The great thinkers of the 17th century were obsessed by the ambition to drill all thought into a single formal system. Descartes, Spinoza, and Leibniz, tried to mend the mind/body gap by building abstract systems powered by their models of thought, logic, and mathematics.5 However, conceptual mono-culture cannot work because, in almost all our thought, we are dealing with subject-matters that we need to consider from more than one aspect.6

Midgley, The Myths We Live By.

What was good? What can be improved?
It’s good that I’ve got started with my review of Gendlin’s book, but it’s very difficult to create a concise summary of the book. Gendlin examines a new kind of thinking, which begins in the intricacy of felt meaning. The book is highly relevant to my interest in deeper generative orders for organizing.

Notes:
1 Gregory Bateson, Mind and Nature: A Necessary Unity (Hampton Press, 2002), p.7.
2 Ibid., p.16.
3 Ibid., p.12.
4 Ibid., p.19.
5 Mary Midgley, The Myths We Live By (Routledge, 2011, first published 2004), p.88.
6 Ibid., p.68.

Related posts:
Organizing in between and beyond posts

Organizing retrospective 88

This is a post in my series on organizing ”between and beyond.” Other posts are here. This is a retrospective of what has happened during the week. The purpose is to reflect on the work itself. Here is my previous retrospective. Here is my next retrospective.

What has happened? What needs to be done?
Three new books arrived this week:

  • The Lost Language of Plants by Stephen Buhner.
    This book explores the complex, multidimensional, intricately connected, living organism that we call Earth. Stephen Buhner has become one of my favorite authors. This is the fourth book of Buhner which I am reading.
  • The Myths We Live By by Mary Midgley.
    Myths are everywhere. In political thought they sit at the heart of theories of human nature and the social contract; in economics in the pursuit of self interest; and in science in the idea of human beings as machines.
  • Beyond the Limits of Thought by Graham Priest.
    This book investigates the nature and the limits of thought. The book is a blend of logic and the history of philosophy.

Last month, I read Masanobu Fukuoka’s first and last major works, The One-Straw Revolution and Sowing Seeds in the Desert. Masanobu Fukuoka criticizes our willingness to reduce life to what is know about it, and to act on the assumption that what we don’t know can safely be ignored. One principle that Masanobu Fukuoka followed was to consider how one could do as little as possible. This was not because he was lazy, but because of his belief that if nature were given the opportunity it would do everything on its own. Here is a compilation of my tweets from my reading Fukuoka’s books.

Fukuoka’s first and last major works (from left to right).

I am currently reviewing Eugene Gendlin’s book Experiencing and the Creation of Meaning. It’s a most interesting book which I mentioned in this retrospective last year. Experiencing, as defined by Eugene Gendlin, is directly related to the deeper generative order for organizing which I’m so interested in. I will post a review of Gendlin’s book next week.

Gendlin, Experiencing and the Creation of Meaning.

What was good? What can be improved?
I am glad that I finally got started with my review of Gendlin’s book. David Bohm and Eugene Gendlin’s thinking are cornerstones in this work. There are interesting parallels between Gendlin and Bohm:

  • Bohm talks about the implicate and explicate, while Gendlin talks about the implicit and explicit.1
  • Bohm explores the nature of consciousness, with particular attention to thought. Gendlin explores experiencing, with an emphasis on the ability to think with the intricacy of the situation.2
  • Bohm proposes that there is order in all aspects of life.3 So does Gendlin, who describes nature as a responsive order.4
  • Bohm thinks that all action, including inaction, takes place immediately according to the meaning of the total situation at the moment.5 Gendlin thinks that we orient ourselves in situations, and make appropriate responses, all on the basis of felt meaning,6 which is present whenever actions and situations occur that have meaning to a person.7

I think that Gendlin’s experiencing and creation of meaning is a Bohmian soma-significant activity, which gives rise to further signa-somatic activity.8

Notes:
1 Eugene Gendlin, Experiencing and the Creation of Meaning: A Philosophical and Psychological Approach to the Subjective (Northwestern University Press, 1997, first published 1962), p.xiii.
2 Ibid., p.xii.
3 David Bohm and F. David Peat, Science, Order, and Creativity (Routledge, 2010-09-01, first published 1987-10-01), p.146.
4 Eugene Gendlin, Experiencing and the Creation of Meaning: A Philosophical and Psychological Approach to the Subjective (Northwestern University Press, 1997, first published 1962), p.xix.
5 Paavo Pylkkänen (editor), The Search for Meaning: The New Spirit in Science and Philosophy, (Crucible, 1989), p.57.
6 Eugene Gendlin, Experiencing and the Creation of Meaning: A Philosophical and Psychological Approach to the Subjective (Northwestern University Press, 1997, first published 1962), p.68.
7 Ibid., p.70.
8 Paavo Pylkkänen (editor), The Search for Meaning: The New Spirit in Science and Philosophy, (Crucible, 1989), p.46.

Related posts:
Organizing in between and beyond posts

Masanobu Fukuoka in his own words

This post is a compilation of my tweets from reading of Masanobu Fukuoka’s two books The One-Straw Revolution and Sowing Seeds in the Desert. Masanobu Fukuoka (1913–2008) was a Japanese farmer and philosopher. He was an outspoken advocate of the value of observing nature’s principles.

Masanobu Fukuoka’s first and last major works (from left to right).

Introduction
The One-Straw Revolution is Masanobu Fukuoka’s first book which became a bestseller. It is an inspiring book about agriculture, because it is not just about agriculture. The book is both practical and philosophical. Masanobu Fukuoka criticizes our willingness to reduce life to what is know about it, and to act on the assumption that what we don’t know can safely be ignored. Masanobu Fukuoka uses paradox and apparent contradiction to help break habitual patterns of thought. He opens the consciousness to perception beyond the reach of the intellect.

Sowing Seeds in the Desert is Masanobu Fukuoka’s last—and perhaps his most important—major work. One principle that Masanobu Fukuoka followed was to consider how one could do as little as possible. This was not because he was lazy, but because of his belief that if nature were given the opportunity it would do everything on its own. Masanobu Fukuoka saw nature as a single interconnected reality. And he saw time as an uninterrupted moment of the present with past and future embedded within it.

Quotes from The One-Straw Revolution

Eventually I decided to give my thoughts a form, to put them into practice, and so to determine whether my understanding was right or wrong.

Nature as grasped by scientific knowledge is a nature which has been destroyed, it is a ghost possessing a skeleton, but no soul.

The ultimate goal of farming is not the growing of crops, but the cultivation and perfection of human beings.

I was unable to communicate my view to anyone. Eventually I decided to give my thoughts a form, to put them into practice, and so to determine whether my understanding was right or wrong.1

The usual way to go about developing a method is … bringing in a variety of techniques one upon the other. This … only results in making the farmer busier.2

The reason that man’s improved techniques seem to be necessary is that the natural balance has been so badly upset beforehand by those same techniques.

To the extent that people separate themselves from nature, they spin out further and further from the center.

… if people merely become caught up in reacting, moving to the left or to the right, depending on conditions, the result is only activity.

I think that … the world has become so specialized that it has become impossible for people to grasp anything in its entirety.

A single step away from the source can only lead astray.

Scientists think they can understand nature. … But I think an understanding of nature lies beyond the reach of human intelligence. Why … That which is conceived to be nature is only the idea of nature arising in each person’s mind.

The ones who see true nature … see without thinking, straight and clear. If even the names of plants are known, … nature is not seen in its true form.

An object seen in isolation from the whole is not the real thing.

If you want to get an idea of the natural fertility of the earth, take a walk to the wild mountainside sometime and look at the giant trees that grow without fertilizer and … cultivation. The fertility of nature, as it is, is beyond reach of the imagination.

Nature is everywhere in perpetual motion; conditions are never exactly the same in any two years.

… until the general sense of values changes, the situation will not improve.

… all aspects of the problem … must be brought together and solved at the same time. A problem cannot be solved by people who are concerned with only one or another of its parts.

Food that is not fresh can be sold because it looks fresh.3

If you think commercial vegetables are nature’s own, you are in for a big surprise. These vegetables are a watery chemical concoction … with a little help from the seed.

… if you decide to try to make money … you get on board of the profit wagon, and it runs away with you.

The act of defense is already an attack.

Fast rather than slow, rather than less—this flashy ”development” is linked directly to society’s impending collapse.

Though he was called a poor peasant … The New Year’s holiday lasted about three months. Gradually this vacation came to be shortened to … a three-day holiday. … There is no time in modern agriculture for a farmer to write a poem or compose a song.

I do not particularly the word ”work.” Human beings are the only animals who have to work, and I think this is the most ridiculous thing in the world.4

[There’s] a distinction between techniques undertaken in conscious pursuit of given objective, and those which arise spontaneously … free from the domination of the volitional intellect.5

Quotes from Sowing Seeds in the Desert

… one loses joy and happiness in the attempt to possess them …

Discriminating knowledge is derived from the analytic, willful intellect in an attempt to organize experience into a logical framework. … Non-discriminating knowledge arises without conscious effort … without interpretation of the intellect.

Human life is not sustained by its own power. Nature gives birth to human beings and keeps them alive. This is the relation in which people stand to nature.

Nature is in constant transition, changing from moment to moment. … The face of nature is unknowable.

Trying to capture the unknowable in theories and formalized doctrines is trying to catch the wind in a butterfly net.

Discrimination, a fragmented and incomplete understanding, always forms the starting point of human knowledge. Unable to know the whole of nature, people can do no better than to construct an incomplete model of it …

There is meaning and basic satisfaction just in living close to the source of things. Life is song and poetry.

Just as human beings do not know themselves, they cannot know the other. Human beings may be children of ”Mother Nature,” but they are no longer able to see the true form of their mother. Looking for the whole, they only see parts.

… the discriminating and analytical knowledge of scientists may be useful for taking nature apart and looking at its parts, but it is of no use for graping the reality of pure nature.

People do sometimes sense the sacredness of nature, such as when they look closely at a flower, climb high peaks, or journey deep into the mountain. Such aesthetic sense, love, receptivity, and understanding are people’s most basic instincts—their true nature.

If we have not grasped the intrinsic greenness of the grasses and trees, which originates with the life at their core, we cannot say that we really understand what true green is.

People simply believe they understand by making a distinction based on the outer appearance.

I believe that there is a limit to our ability to know nature with human knowledge.6

In the end, it will require some courage and perhaps a leap of faith for people to abandon what they think they know.7

Plants, people, butterflies, and dragonflies appear to be separate, individual living things, yet each is an equal and important participant in nature. … They form a single living organism.8

In the end it is love, really, that sustains our spirit.

Gradually I came to realize that the process of saving the desert of the human heart and revegetating the actual desert is actually the same thing.9

… what the world sees as cause and effect can be deceptive.10

The first step we must take in countering desertification is not to redirect the flow of rivers, but to cause rain to fall again. This involves revegetation.11

The problem is that the water, soil, and plants are considered separately … A permanent solution will never come about this way.12

Both in the past and at the present, human beings with their ”superior” knowledge, have been the ringleader in turning the earth and the human heart into wastelands.13

I first saw the desert and began to have an interest in it the summer I flew to the US … in 1979. I was expecting the American continent to be a vast, fertile green plain … , but … it was a brown, desolate semi-desert.14

Modern agriculture in the desert is based on the idea that you can grow anything if you just have water. … I advised people, on the contrary, to use as little water as possible … … high temperatures from radiant heat are of greater concern than lack of water.

… una typical scientist I have not tried to … systematically formulate measures for preventing desertification. Instead, my desert prevention measures are strictly intuitive and based on observation. I arrived at the by using a deductive method.

My immediate concern is that unforeseen changes are occurring in the communities of plants and soil microorganisms as a result of using chemicals.15

… while modern agriculture appears to be increasing yields, net productivity is actually decreasing.

As mechanization was introduced … increased harvests became the overriding goal, and efficiency declined sharply. Now … the energy produced is only half that invested.16

… modern petroleum-based farming is not producing anything at all. Actually, it is ”producing” a loss. The that is produced, the or the earth’s resources are being eaten up. In addition, it creates pollution and destroys the soil.

… by using mass-production techniques, the meat and fish industries severely pollute the earth and the sea.

… rather than bombs, it would be better to sow seeds in clay pellets from airplanes that had previously been used as military bombers.17

I do know … the usefulness of aerial seeding for revegetating large areas in a short period of time.18

The problem … is not that a place becomes a desert because there is no water … The relationship of soil, water, trees, and human communities is not as straightforward as specialists would have us believe.19

Originally, water, soil, and crops were a single unit, but since the time people came to distinguish soil from water, and to separate soil from crops, the links among the three were broken. They became isolated and were placed in opposition to one another

… instead of thinking that grasses and trees grow in the soil, it is actually the grasses and trees, other plants, animals, microorganisms, and water that create the soil and give it life.20

… efforts should not be centered on rules and techniques. At the core there must be a sound, realistic way of seeing the world. Once the philosophy is understood, the appropriate techniques will become clear as day.

… the techniques will be different for different situations and conditions, but the underlying philosophy will not change.

Without understanding what it is to know things intuitively, people have sought knowledge and have become lost.

My method of natural farming aims at liberating the human heart.21

Notes:
1 Masanobu Fukuoka, The One-Straw Revolution, p.5.
2 Ibid., p.15.
3 Ibid., p.88.
4 Ibid., p.115.
5 Ibid., p.119.
6 Masanobu Fukuoka, Sowing Seeds in the Desert, p.35.
7 Ibid., p.36.
8 Ibid., p.43.
9 Ibid., p.47.
10 Ibid., p.60.
11 Ibid., pp.60–61.
12 Ibid., p.64.
13 Ibid., p.79.
14 Ibid., pp.70–71.
15 Ibid., p.89.
16 Ibid., pp.89–90.
17 Ibid., p.100.
18 Ibid., p.101.
19 Ibid., p.107.
20 Ibid., p.108.
21 Ibid., p.140.

Organizing retrospective 84-87

This is a post in my series on organizing ”between and beyond.” Other posts are here. This is a retrospective of what has happened during the week. The purpose is to reflect on the work itself. Here is my previous retrospective. Here is my next retrospective.

What has happened? What needs to be done?
This is a retrospective, not of the last week, but of the last month.

The following books arrived this month:

  • Kidnapped in The Amazon Jungle by F. Bruce Lamb.
    This is the true story of Manuel Córdova-Rios and his life among the Huni Kui, an isolated tribe possessing sophisticated knowledge of the curative powers of jungle plants and the habits of the many animals that lived with them in the Amazon jungle.
  • Rio Tigre & Beyond: The Amazon Jungle Medicine of Manuel Córdova-Rios by F. Bruce Lamb.
    This is a continuation of the story in the previous book. The word psychosomatic hardly scratches the surface when it comes to a master like Manuel Córdova-Rios in the use of jungle plants as medicines.1 Interestingly, Córdova-Rios felt that his part in the healing process was not to eliminate or directly counteract the trouble, but rather to create a condition of harmony and stability that would allow the body to heal itself.2 Similarly, I think deeper generative organizing is about creating conditions that allow people to organize themselves. The follow-up question then is, what are these conditions?
  • Many Voices One Song: Shared Power with Sociocracy by Jennifer Rau and Jerry Koch-Gonzalez.
    This is a new book which probably will be out in June. Jennifer Rau asked me in February whether I was interested in reviewing the book and I answered yes! The book is a collection of tools, methods, formats that support acting as one while celebrating our many voices. I share Jennifer and Jerry’s view that organizations need be life-serving and all-embracing, that is—they need to work for everyone and hold care for everyone affected by the organization. Here is my book review.

This month, I also published this review of Kelvy Bird’s book on Generative Scribing: A Social Art of the 21st Century. Kelvy’s writing and drawing resonates deeply with me. Kelvy’s approach can, furthermore, be applied to other arts, crafts, and practices as well. I love the book!

Kelvy Bird, Generative Scribing.

What was good? What can be improved?
I’d really like to immerse myself fully in this work, but I’m working full time with other things. I need to find a solution to this!

Notes:
1 F. Bruce Lamb, Rio Tigre & Beyond: The Amazon Jungle Medicine of Manuel Córdova-Rios (North Atlantic Books, 1985),
1980), p. 158.
2 Ibid., p. 160.

Related posts:
Organizing in between and beyond posts

Book Review: Many Voices One Song

Many Voices One Song: Shared Power with Sociocracy by Jennifer Rau and Jerry Koch-Gonzalez is a new book on sociocracy. The book is a collection and description of sociocratic tools and practices.1 Sociocracy is a set of principles and tools for shared power. The assumption is that power sharing requires a plan.2

Sociocracy is designed to distribute power.3 Sociocracy enables each team to contribute to the organization’s mission.4 The teams decide themselves how they govern themselves.5 Values translates into principles that are the underpinnings of the tools described in the book.6 Equivalence and effectiveness are the two major principles in sociocracy. Equivalence is defined as everyone’s needs matter equally.7 Sociocracy strives for both effectiveness and equivalence.8

There are three reasons for why Jennifer Rau and Jerry Koch-Gonzales have written the book. The reasons are (1) to build skills, (2) to avoid reinventing the wheel, and (3) because they care deeply about equivalence. In the book, they share what they know about shared power and how to do it.9

The book has six major chapters covering the:

  • Organizational structure (68 pages).10
  • Consent decision-making (60 pages).11
  • On feedback and learning (28 pages).12
  • How to run a sociocratic meeting (56 pages).13
  • Roles and elections (29 pages).14
  • Implementing sociocracy (37 pages).15

Jennifer Rau and Jerry Koch-Gonzales write that implementing sociocracy is harder than running an organization sociocratically. If you are the one who is in power, you have to be willing to share the power. And if you are not in power, you have to ask the one who is in power to share it.16 This means that the implementation of sociocracy starts in your mind.17 No matter what you do, you need to have two things absolutely clear: (1) a commitment to equivalence, and (2) a clear aim. You need to start with a shared agreement that you will strive for equivalence. The shared aim is necessary for effectiveness.18

To summarize, this book is a sociocracy manual. Jennifer Rau and Jerry Koch-Gonzales are very experienced. They say themselves that if you are a beginner, the book probably gives you a level of details that is way too much.19 The book requires, in other words, a combination of reading and practicing and reading again.

The paradox, for me, is that 300 pages are required to describe what basically is common sense. People have cooperated for as long as humanity has existed. The principles behind sociocracy are not new.20 Nomadic hunter-gatherer societies practice it, and have likely been practicing it, since prehistoric times.21 The book can help you to become more effective, provided you embrace equivalence and shared power. The latter is not so common.

Notes:
1 Jennifer Rau and Jerry Koch-Gonzalez, Many Voices One Song: Shared Power with Sociocracy (Sociocracy For All, March 2018), p.ix.
2 Ibid., p.1.
3 Ibid., p.2.
4 Ibid., p.1.
5 Ibid., p.7.
6 Ibid., p.3.
7 Ibid., p.5.
8 Ibid., p.6.
9 Ibid., p.7.
10 Ibid., pp.16–84.
11 Ibid., pp.85–145.
12 Ibid., pp.146–174.
13 Ibid., pp.175–231.
14 Ibid., pp.232–261.
15 Ibid., pp.262–299.
16 Ibid., p.262.
17 Ibid., p.263.
18 Ibid., p.266.
19 Ibid., p.13.
20 Ibid., p.ix.
21 See Sociocracy as practiced by the G/wi.

Related posts:
Book Review: Sociocracy by Gerard Endenburg
Sociocracy as practiced by the G/wi

Book Review: Generative Scribing

Generative Scribing: A Social Art of the 21st Century by Kelvy Bird is, as the title says, a book about generative scribing, which is a visual practice and an art form, functioning in the moment, across boundaries, as a device for social seeing.1 The primary value of generative scribing is in-the-moment collective sourcing and reflection. Through scribing, a group can see a course to take and find their direction. The scribe aids the group to induce a greater vision and turn it into action.2

Generative scribing activates and makes visible the unseen—yet felt—inner life of the social field. This means that scribing only takes place within a group of people. It doesn’t depend on one scribe’s view, but on the input of many views. The drawing has the power to influence and to transform the thinking in the room.3 With the aid of seeing together, a group can more clearly choose and chart its path. Views become shared and problems become solvable.4

The book is intended as an approach to the practice of generative scribing and is divided into five sections:5

  • Be: Bringing forward your most authentic self. Being matters.6 When we draw, disconnected from interior knowing, we represent an interpreted reality and miss the opportunity to create from inside out.7 Scribes need to stay open and connected to the flow of meaning that wants to be mapped. Staying open, while listening and drawing, is a key skill and a real challenge.8 By staying open the scribe becomes a channel for what wants to come through, for something that wants to be seen.9 Scribes contribute to social fields by showing up from inside out.10 By being in touch with themselves at the truest level, scribes are in a position to meet the truth in the room through what they draw.11
  • Join: Engaging across boundaries. Boundaries dissolve when we activate our deeper humanity.12 Scribes meet intuitive knowing—beyond the literal understanding of words and concepts. Relaxed, scribes can receive and join as conduits for the flow-through of meaning.13 The meaning doesn’t come after the interaction. It comes alongside and involves listening. Listening is a through line to any generative practice.14
  • Perceive: Noticing with a broad, systems view. Seeing is how we perceive our way into thinking and structures, to reveal dynamics and shift outcomes. To see is to comprehend.15 Moving through uncertainty, we experiment. With experimentation, we experience and perceive. Through perception, we orient and choose. And through choosing, we direct our action.16 It is far too easy to inadvertently close our minds to what is actually going on. A closed mindset serves no one.17 If something is not clear, slow down.18 The framing of the mind influences the organization of the drawing. What others see influences their understanding of the structures in play.19 Reframing allows us to see things from multiple perspectives.20 It is directly related to seeing with fresh eyes.21
  • Know: Discern coherence to inform choice. In any moment, when we want to understand, we can inquire into the underlying order by asking: How does this make sense?22 Trying to see the greater context enhances our perspective.23 In generative scribing, we can impose structure and/or we can inquire into what is seeking new form. Seeking coherence demands trust. And trust encourages us to consider that this drawing or that conversation is exactly what is meant to unfold in this particular moment. It is a piece of the greater context that is becoming known.24 Scribes have to choose what to draw. Part of this is subjective, based on listening skills; part is objective, based on ordering ability; and part is generative, based on connecting with source.25 Listen deeply to the space between the words for what wants to be seen. If nothing comes, nothing is yet meant to come.26
  • Draw: Giving form to content. Drawing is a weaving together of multiple inputs from the social field. Through our drawing we have the power to represent the possible, and to help initiate it into the present moment. Scribing helps the unborn to birth, and brings a new reality to life.27 We draw what we must draw, in the present moment as it unfolds, in the right time.28 Generative scribing is a drawing process with which we open to the unknown to bring it to life.29 If our craft or practice is something other than scribing, then we can apply a generative approach to that too.30

To summarize, this is a book for all who care about how we exist together, and who want to explore our interior functioning, both as individuals and as a group.31 Generative scribing is fluid motion. The book can be read in the same way. It is written in such a way that it encourages the reader to jump around at will to find what is most needed.32 Kelvy Bird’s writing and drawing resonates deeply with me. This is the kind of book you don’t stop reading!

Notes:
1 Kelvy Bird, Generative Scribing: A Social Art of the 21st Century (PI Press, 2018), p.1.
2 Ibid., p.5.
3 Ibid., p.5.
4 Ibid., p.10.
5 Ibid., pp.12–13.
6 Ibid., p.49.
7 Ibid., p.50.
8 Ibid., p.53.
9 Ibid., p.56.
10 Ibid., p.61.
11 Ibid., p.63.
12 Ibid., p.67.
13 Ibid., p.71.
14 Ibid., p.77.
15 Ibid., p.87.
16 Ibid., p.92.
17 Ibid., p.93.
18 Ibid., p.97.
19 Ibid., p.100.
20 Ibid., p.102.
21 Ibid., p.103.
22 Ibid., p.120.
23 Ibid., p.122.
24 Ibid., p.123.
25 Ibid., p.124.
26 Ibid., p.127.
27 Ibid., p.133.
28 Ibid., p.142.
29 Ibid., p.143.
30 Ibid., p.146.
31 Ibid., p.11.
32 Ibid., p.14.

Organizing retrospective 80-83

This is a post in my series on organizing ”between and beyond.” Other posts are here. This is a retrospective of what has happened during the week. The purpose is to reflect on the work itself. Here is my previous retrospective. Here is my next retrospective.

What has happened? What needs to be done?
This is a retrospective, not of what happened last week, but of what has happened during the last month.

The following books arrived this month:

  • The Epochal Nature of Process in Whitehead’s Metaphysics by F. Bradford Wallack.
    F. Bradford Wallack tries to gradually elucidate Whithead’s theory throughout this book, introducing Whitheadian ideas one at a time. Two world-views, materialism and organism, are contrasted throughout book.1 Each chapter is provided with both an introduction and a conclusion, all of which taken together summarize this book. One of Wallack’s conclusions is that there is no way to conclusively prove a particular interpretation of Whithead’s philosophy, since it contains enough ambiguous statements to satisfy opposing theories.2 I still have to read the book.
  • Voltaire’s Bastards by John Ralston Saul.
    John Ralston Saul writes that ”rational elites” have turned West into a vast directionless machine, run by process-minded experts—”Voltaire’s Bastards”—whose cult is scientific management. He wonders why a Western white- or blue-collar worker should be interested in loyalty, participation and teamwork when the units they work for are disposed of by management or speculators with an indifference reminiscent of the slave trade. The void in society has to do with the absence of intrinsic values.
    John Ralston Saul thinks that West has mistaken management techniques for moral values. ”The rational advocacy of efficiency more often than not produces inefficiency. It concentrates on how things are done and loses track of why. It measures specific costs without understanding real costs.”3 Doing away with themselves is not among the options considered by management. When people have a clear belief in the purpose of an organization, they find a sensible way to run it by themselves.4 It’s a well written and though provoking book!
  • Ensouling Language by Stephen Harrod Buhner.
    This book is written for those who have fallen in love with the luminous power of language.5 ”Trust that the things you feel, that insists they be said, are there inside you, pushing on you, for a reason. Trust that there are people out there that need to hear those things, just as much as you need to say them.”6 There is something more at the heart of any craft than the mechanics of it. We have forgotten something essential about our humanness. ”Feeling is the key to deep meaning.”7 I am currently reading the book.
  • Generative Scribing by Kelvy Bird.
    Generative scribing is a visual practice, in the moment, for social seeing. Kelvy Bird describes it as: ”We draw while people talk.” And in that ”while” are ”Be” (bring your authentic self forward), ”Join” (engage across boundaries), ”Perceive” (notice with a broad view), ”Know” (discern coherence to inform choice), and ”Draw” (give form to content).8 Generative scribes ”seek to represent what is beyond image that characterize inner life or the literally spoken word.”9 ”Fields […] inform form.”10 Kelvy Bird’s writing and drawing resonates deeply with me. This is the kind of book you don’t stop reading. I will write a book review.
  • The Harvest of the Years by Luther Burbank with Wilbur Hall.
    Luther Burbank made innumerable and unique experiments with plants. He had an intimate friendship with them. Burbank’s thoughts, reactions, observations, and philosophies are stored in this book thanks to Wilbur Hall.11 I am currently reading this book.
  • The Bushman Way of Tracking God by Bedford Keeney.
    Bradford Keeney shares the oldest teachings every given for how we can find meaning, purpose, and joy in life.12 What it requires is our fullest humanness and a sincere desire to be willing, able, and ready to be moved by life itself.13 We have thousands of years of accumulated knowledge and wisdom in this ancestral culture that was utilized before other cultures were born. ”It is no accident that the Australian Aboriginal people speak of songlines, for the Bushmen also say that their songs are the lines.”14 I am currently reading this book and will write a book review.

What was good? What can be improved?
It was good that I finally got this retrospective written. However, it would be better if I can get back into my habit of writing weekly retrospectives. I am doing this work in my spare time and would like to spend more time on it than I actually can.

Notes:
1 F. Bradford Wallack, The Epochal Nature of Process in Whitehead’s Metaphysics (State University of New York Press,
1980), pp. 4–5.
2 Ibid., p. 199.
3 John Ralston Saul, Voltaire’s Bastards: The Dictatorship of Reason in the West (Simon & Schuster Paperbacks, 2013, first published 1992), p. 582.
4 Ibid., pp. 234, 266.
5 Stephen Harrod Buhner, Ensouling Language: On The Art of Nonfiction and the Writer’s Life (Inner Traditions, 2010), p. xv.
6 Ibid., p. 15.
7 Ibid., p. 38.
8 Kelvy Bird, Generative Scribing: A Social Art of the 21st Century (Presencing Institute Press, 2018), p. 13.
9 Ibid., p. 42.
10 Ibid..
11 Luther Burbank with Wilbur Hall, The Harvest of the Years (Houghton Mifflin Company, 1927), p. ix.
12 Bradford Keeney, The Bushman Way of Tracking God (Atria Books, 2010), p. xxi.
13 Ibid., p. xxiii.
14 Ibid., p. 112.

Related posts:
Organizing in between and beyond posts

Klee Irwin on a theory of everything

Klee Irwin is the director of Quantum Gravity Research (QGR), a Los Angeles-based group of theoretical physicists working to discover a new quantum gravity theory, or a first principle theory of everything.

Klee Irwin, The Quasicrystalline Nature of Consciousness in the Universe, YouTube.

The following is a transcript of Klee Irwin’s presentation from The Science of Consciousness conference in April, 2016, on The Quasicrystalline Nature of Consiousness in the Universe,1 where he presents seven clues for what a first-principles theory of everything should look like:

1. Information. Information is meaning in the form of symbolism. Both classic and quantum theory indicate reality is made of information. In fact, there is no evidence it is anything other than information. Quantum mechanics states clearly that the class of information is binary (any language with two symbols or states). It is illogical to assume mathematical symbolism or any other language can exist without consciousness to assign meaning to it.
2. Causality loops. Einstein showed how the future and past exist simultaneously in one geometric object. In 2014, scientists in Israel demonstrated that particles can be entangled over time and not just space. Daryl Bem of Cornell published rigorous evidence that retro-causality exists, where future events loop back in time to co-create past events. Obviously, the past co-creates the future. But what happens when the future also co-creates the past? An evolving feedback loop results. If every moment is co-creating every other moment both forward and backward in time… …reality is technically a neural network of information spanning space and time. This type of network would possess a strange quality… …it would be self-actualized — its own creator.
3. Non-determinism. Prior to the 1920s it was popular to believe in the clock-work universe idea of reality being a deterministic program playing itself out. … It was just following a deterministic algorithm. The famous double-slit experiment ruled out determinism, ushering in the new paradigm of quantum indeterminism. But even without the double slit experiment, the existence of freewill rules out the clock-work universe theory.
4. Consciousness. John Wheeler, who coined the term black hole, said reality is made of information created by observation — by consciousness. It certainly exists in the universe — at least in us. And relates deeply to quantum mechanics in ways not yet fully understood. The definition of information involves the perception of meaning, and meaning is a subjective, freewill choice — an act of consciousness. So when one realizes that energy is pure information, it becomes clear that reality itself deeply ties into consciousness in some way… …as though the fundamental stuff of reality is somehow consciousness. Did consciousness and information emerge in a causality feedback loop?
5. Pixelation. Werner Heisenberg developed the first equations of quantum mechanics using matrix math. He deduced that space and time were pixelated into indivisible Planck units, like a mosaic. The mathematics indicated this… …and there was no solid experimental evidence for smooth space or time. This new idea was too radical for most scientists of the day except for Niels Bohr, who agreed with Heisenberg. However, most scientists today still believe spacetime is smooth and without substructure — so not pixelated. On the other hand, most agree that a length can be no shorter than the Planck length — which suggests reality is pixelated. So there is a good deal of confusion. Until a powerful quantum gravity theory of pixelated spacetime is discovered, the issue will [probably] remain confusing.
6. E8 Crystal. The largest and most expensive object humans have ever built is the Large Hadron Collider in Geneva, Switzerland. It peers down into the subatomic realm by colliding particles together and giving us data on how they break apart. … We [have] learned that all fundamental particles and forces, including gravity, convert into one another according to the geometry of a shape related to an 8-dimensional Platonic solid. It forms a crystal structure in eight dimensions called the E8 lattice. It’s the maximum packing density of 8D spheres and can be built entirely of regular tetrahedra… …rotated from one another into higher dimensions by a golden ration based angle.
7. Golden Ratio. The golden ration may be the fundamental constant of nature. Along with its rational form, called the Fibonacci sequence, it is ubiquitous in the universe, from quantum to celestial scales. … A theory of everything must unite general relativity (the theory of space and time) with quantum mechanics. And a black hole is where these two theories converge at their limits. In the case of general relativity, black holes are the maximum possible density of mass/energy. … Reality appears to be made of binary information. The idea is known as the holographic principle… …and it comes from a mathematical proof called the Maldacena conjecture. It states that the total amount of binary information from all the mass and energy pulled into a black hole is proportional to its surface area… …where every four Planck areas of its surface encode the state of a fundamental particle that fell into it. … Black holes and quantum mechanics deeply relate to the golden ratio, binary information and the number 4… Perhaps it’s a clue about the missing quantum gravity theory of everything. …

Nature has given us seven clues about a theory of everything. So what is the key to this puzzle? QGR’s research program is focused on projecting the E8 crystal to 3D and 4D, which creates a golden ration based binary code of pixelated space and causality loops requiring emergent consciousness. …

When you think of a crystal, such as a checkerboard, you can imagine its fundamental cell, the square. So to understand the E8 crystal, you can understand its fundamental 8D shapes. The cell shape of E8 that best represents it is the Gosset polytope with 240 vertices. When we project this to 4D, it becomes two identical shapes of different sizes … The ration of their sizes is the golden ratio. They are called 4D icosahedra och 600-cells. And each is made of 600 regular 3D tetrahedra rotated from one another by a golden ratio based angle. The 600-cells intersect in seven golden ration based ways and kiss in one particular way to form a 4D aperiodic mosaic tiling called a quasicrystal. A quasicrystal is a code or language. This is because the ways you can arrange the building block geometric symbols or shapes are governed by rules (like a language). But within the rules, you must make choices that are not forced by those rules. So because it is not a deterministic or forces set of building instructions, there is freedom to create many patterns while still obeying the rules of the code. It is a language in every sense of the word… …specifically it is a language of waves or vibrations. The 4D quasicrystal is represented in 3D with regular tetrahedra related by golden ration based rotations … The language is binary, where tetrahedra form an invisible possibility space and are chose to be ”on” or ”off” in each frame, according to the language rules. Over many frozen quasicrystal frames, dynamic wave and particle-like patterns emerge…

Remember, evidence prevents us from believing in the deterministic Newtonian clock-work universe. And code cannot be operated by randomness or they breakdown and cease to generate meaning. So if reality is based on something like our E8 physics, WHO or WHAT is choosing the steps in the code that require freewill? It is certainly not us because this is a code that operates down at the Planck scale. And again, randomness does not generate meaning in languages. Plus, there is no first principles explanation for randomness or even experimental evidence for it. Can a consciousness that emerges from the code be the origin of the code in the first place — making it a logically consistent causality loop? A universal collective consciousness could be the answer. But how could such a thing emerge from a universe made of information? And where would the information have emerged from in the first place? Clearly, evolutionary emergence by self-organization is how the universe works… …where small and simple things self-organize into larger emergent things. Our minds are an example of this.

The power of the neural-network like universe is in its massive connectivity — both forward and backward in time. Networks harness the mathematical power of exponential growth. … There are no laws in physics that place an upper limit on what percentage of the universe can exponentially self-organize into freewill systems like us humans. All the energy in the universe can be converted into a single conscious system that is itself a network of conscious systems. Given enough time, what can happen will eventually happen. By this axiom, universal emergent consciousness has happened somewhere ahead of us in space-time. Because it is possible, it is inevitable. In fact, according to the evidence of retro-causality time loops, that inevitable future is co-creating us right now just as we are co-creating it.

Notes:
1 Klee Irwin, The Quasicrystalline Nature of Consciousness in the Universe (May 13, 2016), Retrieved Feb 24, 2018, from https://youtu.be/ILUlqd6O0MQ.