the school of nothing is investigating the realm of nothing.
As an applied research project it develops and implements artistic and scientific interventions in the public space and open performances | workshops for people being interested into exploring the qualities conntected to nothing, e.g. nothingness, silence, emptiness, darkness, pause, serenity, Lassenskraft, waiting, withdrawing, contemplation, doing nothing, leisure
We are a center bridging science, business, and “ancient wisdom” from different traditions to bring sustainability and equality to the (business) world.
Sustainability – Self – Silence
Silence Spaces is a collective of four people, which resulted out of sustainable higher education at the Eberswalde University for sustainable development. During the M.Sc. program we realised, that the inner dimension is under represented when sustainability efforts come into action. Hence, we created a space for the self to empower sustainable behavior in silence and finally helping to transform mindsets and societies. Silence Spaces are physical as well as symbolic spaces. They are free of cyber activities, talking, reading, writing or any kind of input as long as there is not a a conceptualized learning journey taking place. In Silence we learn how to drop into ourselves, observe, reflect, relax – deep learning can take place and this environment can help us to deal more sustainable with ourselves instead of exploiting our own resources. Finally, Silence Spaces want to empower each single individual to invite inner change in order to initiate and shape sustainable outer change – and Silence is the container where this processes can origin from. Silence allows to LISTEN to our inner needs, become more empathic and caring towards oneself as well as the surroundings.
What is sustainability? Often, environmental aspects are in the foreground, while the social dimension is neglected. A transformation towards a more sustainable society, though, needs to consider the social and individual dimension as inner change causes outer change – and vice versa. We see the inner dimension underrepresented in public spheres.
We raise the awareness, that we need more than a technological understanding of sustainability, which cares primarily about the ecological consequences of our actions. We call for a shift in consciousness, too, which influences our thinking and action.
To think critically and acting according to it, is asked from each one of us. We believe that these capacities can be found in Silence. It offers a container for subjective transformation processes – by pausing consciously and taking part at learning journeys on (self)transformation. Deep inner change towards sustainability can’t happen in times of overwhelming stress and acceleration.
Silence Spaces in public places allow a transformation on both levels with the emphasis on internal spaces. The potential to become a part of the solution of grievances lies in every one of us and is able to unfold here. Silence Spaces are physical as well as symbolic spaces. They are free of cyber activities, talking, eating or any kind of input as long as there is not a learning journey taking place. In Silence we can drop into ourselves, observe, relax and reflect. We can gather strength and become observers when we exploit ourselves or witness exploitation of others and the environment. We need an economic and political shift and therefore promote spaces where critical thinking can happen, which is needed to bring along system change. The time for cool headed action is now.
“Abstract: An extensive data search among various types of developmental and evolutionary sequences yielded a `four quadrant’ model of consciousness and its development (the four quadrants being intentional, behavioural, cultural, and social). Each of these dimensions was found to unfold in a sequence of at least a dozen major stages or levels. Combining the four quadrants with the dozen or so major levels in each quadrant yields an integral theory of consciousness that is quite comprehensive in its nature and scope. This model is used to indicate how a general synthesis and integration of twelve of the most influential schools of consciousness studies can be effected, and to highlight some of the most significant areas of future research. The conclusion is that an `all-quadrant, all-level’ approach is the minimum degree of sophistication that we need into order to secure anything resembling a genuinely integral theory of consciousness.”
The Great Transition Initiative is an online forum of ideas and an international network for the critical exploration of concepts, strategies, and visions for a transition to a future of enriched lives, human solidarity, and a resilient biosphere. By enhancing scholarly discourse and public awareness of possibilities arising from converging social, economic, and environmental crises, and by fostering a broad network of thinkers and doers, it aims to contribute to a new praxis for global transformation.
In these deeply polarized times, we feel the wounds on the body politic, the body of the earth, and our own bodies, all at once. It is ever more important that we come together as women, allow all these wounds to breathe, and, finding their beauty as well as their pain, let them germinate into something entirely new, born to us and to our communities.
Every year we work with a myth or fairy tale, because tapping into archetypal wisdom deepens our understanding of ourselves and our world. This year we will be examining the Norwegian tale Prince Lindworm, the tale of a queen who gives birth to boy twins, one human and one a serpent. She conveniently puts the birth of the serpent twin out of her mind, and when he comes of age he challenges her entire kingdom to examine its “forgetfulness.” The results are dramatic, and transformative.
Please join us at Menla Retreat Center (http://menla.us), Phoenicia, New York, April 3-8, 2018 where, through body work, dreamwork, meditation and the expressive arts, we will investigate what remains hidden in our unconscious and bring it to light, in the warm embrace of our women’s circle. Please register at www.reclaimingourlives.com. Scholarships are available for first-time attendees.
April 3-8, 2018
White Awake combats white supremacy by focusing on educational resources and spiritual practices designed to facilitate white people’s engagement in the creation of a just and sustainable society.
Our goal is the end of white supremacy. To this end White Awake supports people who’ve been socialized as “white” with the kind of intellectual and spiritual development necessary to:
- reject the toxic social conditioning that comes with membership in a dominant group and connect with life affirming cultural expressions
- see through the use of racism as a manipulative device that materially benefits a small number of powerful elites
- sustain our engagement in cross-racial coalitions to resist current abuses of power and create a truly equitable, life sustaining society.
White Awake emphasizes mindful awareness, spiritual practice, respect for individual experience and wisdom, and the reality that we are all learning. The country of origin of the work is the United States, and the materials in this site deal primarily with the historcal and current conditions of racism and colonization this country.
Rather than dominating and parasitizing the biosphere, with non-human life harmed and ever-increasingly hemmed in by humans’ industrial development, an ecological civilization would thrive within a preserved and restored expanse of unfragmented wild nature.
Profound changes are called for. Indeed an entirely new historical course is needed. Changes to be explored in depth include the following:
● achieving large-scale protection, restoration and rewilding of air, land and water;
● rejecting the anthropocentric construction of nature as resources;
● designing and implementing steady-state economies;
● reassessing the connections between cultures and bioregions;
● superseding the paradigm of consumerism;
● stabilizing and then lowering our global population;
● increasing the sustainability of urban living;
● rethinking food production.
We also consider necessary changes in ways of thinking and consciousness. In particular we welcome new natural and cultural narratives and cosmological stories that awaken us to Earth’s sacredness, celebrate its abundant and diverse life, and rekindle humanity as a plain citizen of the ecosphere.
The teachings of our ancestors give us a way of life that allows us to be personally fulfilled and helpful to our families and communities.
The Association for Tribal Heritage is dedicated to supporting the Native American traditions in a global society. We believe Native American communities can bridge the two worlds and live a traditional way of life, while expanding the horizons of this modern world.
The Biodynamic Association awakens and enlivens co-creative relationships between humans and the earth, transforming the practice and culture of agriculture to renew the vitality of the earth, the integrity of our food, and the health and wholeness of our communities.
The Dharma Drum Mountain Buddhist Association (DDMBA) is committed to serving humanity by working to relieve the various forms of human suffering — physical, emotional and spiritual. It’s programs range from international dialogues on peace building in regions of conflict to classes on methods of cultivating peace within. One of DDMBA’s primary functions is to support scholarly research in the field of Buddhism, particularly the Chan tradition, instructing and encouraging Buddhist practitioners through its centers in the United States.
DDMBA’s international activities include the organization of seminars and conferences that enhance understanding and respect between different cultures and religions. It also initiates programs for environmental protection, leadership training for young adults, and it provides charitable aid to those in need.
Immersive virtual environments can break the deep everyday connection between where our senses tell us that we are and where we actually are located and whom we are with. ‘Presence research’ studi es the phenomenon of acting and feeling that we are in the world created by computer displays. We argue that presence is a phenomenon worthy of study by neuroscientists and may help towards the study of consci ousness, since it may be regarded as consciousness within a restricted domain.
This paper focuses on emergent signs of evolutionary change in human thinking that run parallel with many of the exponential changes manifesting in the external world. Weak signals are identified from the early 20th century indicating the emergence of new knowledge patterns. These signals have strengthened in the last 40 years. The paper first identifies new ways of thinking within several disciplines such as science, philosophy, religion and education. New knowledge patterns are then identified in discourses that traverse disciplinary boundaries through transdisciplinary approaches such as futures studies and planetary/global studies. The paper then discusses evolution of consciousness, identifying research that theorises new ways of thinking as being related to individual psychological development and/or socio-cultural evolution. Finally, evolutionary concepts are discussed that attempt to meta-cohere the new knowledge patterns via the terms postformal, integral and planetary. Notably, academic research on ” futures of thinking,” ” evolution of consciousness” and/or ” global mindset change” has been, until now, largely ignored by mainstream academic discourse on evolution, consciousness and futures studies
Transforming People, Renewing Earth
Kairos Earth seeks to renew a widespread understanding of the natural world as a bearer of the sacred and to restore this awareness as a foundation of both religious practice and practical action to conserve the Earth.
The understanding of Nature and the sacred as inseparable is common to all the world’s great religious traditions, but from most current practice of religion and of environmental conservation in America, one might never know it. Christianity here has largely turned its back upon Nature as a source of abundant joy and wonder filled with spiritual guidance, insight, and inspiration. At the same time, the environmental movement has largely forgotten how to speak of Nature as holy, putting its faith instead in languages of economics, technology, and politics – vernaculars in which fear and anger often replace joy, relative value drives out absolute goodness, despair replaces hope, and which inspire fear, distrust, and discontent – inward movements that lead to devastation rather than renewal.
WEBSITE: “Angaangaq ist ein Ältester der Eskimo-Kalaallit aus Westgrönland, der von seinem Volk in den höchsten Rang des Schamanen berufen wurde. Er ist seit vielen Jahren als traditioneller Heiler tätig. Sein Einsatz für Umwelt und indigene Themen führte ihn in über 60 Länder der Welt.”