We are a center bridging science, business, and “ancient wisdom” from different traditions to bring sustainability and equality to the (business) world.
You Matter More Than You Think is the starting point for an inquiry about quantum social change and its implications for climate change. The book explores how the metaphors and meanings of quantum physics can contribute to new understandings of the relationship between individual change, collective change, and systems change. It considers how paradigms and practices can change the way we relate to each other, the environment, the planet, and the future.
This is a book for those who are interested in social change, and open to the possibility that each of us can contribute to an equitable and thriving world. It is also for those who are concerned about climate change and may be feeling a deep anxiety about the future and if /how they matter. Most of all, it is about why you matter more than you think.
Alles Leben ist Bewegung und ein ständiges Ringen, um das rechte Gleichgewicht, um lebensfördernde Balancen und um Synthesen zwischen vermeintlich unvereinbaren Widersprüchen. Dabei haben wir ein feines Gespür dafür, wenn etwas „aus der Spur geraten“ ist und destruktive Entwicklungen für uns selbst, für das Miteinander und für das Leben auf diesem Planeten entstanden sind.
Ich habe in meinem Leben erfahren müssen, was es heißt, sich der Welt zu sehr kognitiv zu nähern. Als Universitätsprofessorin, Politik- und Kommunikationswissenschaftlerin hatte ich gelernt, meine mentalen Fähigkeiten mit aller Kraft in den Dienst der Wissenschaft zu stellen.
Doch ich musste erfahren, dass damit mein Leben in ein destruktives Ungleichgewicht rutschte, und nicht nur dies: Auch mein Menschen- und Weltbild wurden durch die mentale Perspektive verengt.
Ich begab mich also auf die Suche nach einem neuen inneren und äußeren Gleichgewicht, einem Gleichgewicht, das dem Leben dient.
Dazu entwickelte ich ein zweites Standbein, erschloss mir die Welten der transpersonalen und humanistischen Psychologie und Psychotherapie, vertiefte meinen Zugang zur spirituellen Dimension des Seins durch ausgedehnte Studienreisen nach Asien und erprobte mich seit Mitte der 90er Jahre, zuerst neben der universitären Tätigkeit und dann selbständig mit CommUnio.
Mit diesem reichen Hintergrund, in dem sich Unterschiedliches vereint, bin ich bis heute unterwegs und mit mir die vielen Menschen und Organisationen, die ich im Laufe meiner 20jährigen selbständigen Tätigkeit begleite und begleitet habe. Geholfen hat mir dabei, dass an meiner Wiege „Thron und Altar“ standen, repräsentiert durch zwei übermächtige Großväter, die so unterschiedliche Welten wie Macht und Liebe vertraten und eine Mutter, die sich mit hohem Engagement in den Dienst von Verständigung stellte.
Zugänge, die ich im Laufe meiner langen beruflichen Tätigkeit gewählt habe, sind vielfältig: Einzelarbeit, Lehrgänge, Moderationen, Mediationen, Vorträge, Publikationen. Doch immer geht es mir darum, gemeinsam Wege zu ebnen, in denen sich Stimmigkeit im Innen wie im Außen herstellt, eine Stimmigkeit, die sich aus der produktiven Synthese unterschiedlichster Sichtweisen, Interessen, Anliegen und Weltzugänge herstellt.
taken from https://www.communio-fuehrungskunst.de/ueber-uns
Ihrer Vision einer nachhaltigen, sozialen und ökologischen Transformation nähert sich Fanny Langner auf multiperspektivische Weise. Sie ergänzt ihre akademischen Grundlagen in Philosophie (B.A.), Kunst, ökologischer Landwirtschaft und Global Change Management (M.Sc.) mit Achtsamskeitspraktiken als auch künstlerisch musischen Tätigkeiten. Als Mitglied des Performancekollektivs „gez. Euer Ernst“ (euerernst.de) schaffte sie Erfahrungsräume die philosophische, gesellschaftliche, spirituelle sowie nachhaltige Themen und deren künstlerische Vermittlung in einen Wirkungs-zusammenhang bringen. Sie arbeitet als Yogalehrerin, betreut psychisch labile Menschen und engagiert sich als wissenschaftliche Mitarbeiterin an der Hochschule für nachhaltige Entwicklung Eberswalde (HNEE). Als Veranstalterin von Musikevents und Phase Odyssey Bandmitglied versucht sie ihre Leidenschaft für Musik und die Magie des Zelebrierens zu teilen.
Ihre Verbindung zu sich selbst und ihrer Mitwelt hilft ihr sich zu erden. Es inspiriert zugleich auf spielerische Weise ihre Mitmenschen, neugierig auf die Natur und sich selbst zu werden.
Jack Petranker holds a law degree from Yale and an M.A. in political theory from the University of California, Berkeley. A former Dean of the Tibetan Nyingma Institute in Berkeley, he has also served as North American Vice President of the World Fellowship of Buddhists (1988-92). His own academic work is in the fields of consciousness studies and organizational change. He has been director of Mangalam Research Center since its founding in 2009.
Mangalam Center explores new ways of bringing wisdom to the modern world. We embrace Buddhist, spiritual, secular, and integrated approaches to learning about our mind and ourselves, opening as many doors as possible to the means of healing and transformation.
Our goal is to communicate the heart of traditional teachings in an accessible way, while still maintaining their depth and authenticity. Recognizing the difficulty of translating ideas across time, cultures, and communities, we focus on having conversations and asking questions. We also emphasize bringing meditation or mindfulness practice into ordinary activities, to allow our own embodied experience to guide our understanding.
CommUnio wird geleitet von Prof. Dr. Barbara v. Meibom und geht – je nach Aufgabenstellung – Kooperationen mit Menschen und Institutionen ein, mit denen wir eine gemeinsame Vision teilen. Wir sind dankbar für ein Netzwerk mit jahrelang gewachsenen Vertrauensbeziehungen.
Im Zentrum unserer Arbeit steht die Entwicklung von Führungskunst, die dem Leben dient, von einer wertschätzenden Führungskultur und von Führungspersönlichkeiten, die fähig sind, die Potenziale von sich und anderen zu entfalten.
(Taken from: https://www.communio-fuehrungskunst.de/ueber-uns)
CommUnio is led by Prof. Dr. Barbara v. Meibom and – depending on the task – enters into cooperations with people and institutions with whom we share a common vision. We are grateful for a network with relationships of trust that have grown over many years.
At the heart of our work is the development of leadership that serves life, of an appreciative leadership culture and of leaders who are capable of developing the potential of themselves and others.
(Translation from English into German, originally taken from: https://www.communio-fuehrungskunst.de/ueber-uns)
“The definition of insanity is doing the same thing over and over again but expecting different results.” This quote by Albert Einstein highlights our need for new formats of communication to address the knowledge-action gap regarding climate change and other sustainability challenges. This includes reflection, and communication spaces, as well as methods and approaches that can catalyze the emergence of transformative change and action. In this article we present and reflect on experiments we carried out at international climate negotiations and conferences.
(Taken from www.ingentaconnect.com/content/oekom/gaia/2021/00000030/00000003/art00010;jsessionid=bc027khsn74t1.x-ic-live-02)
In an earlier work, we suggested that connection, compassion and creativity could be used as key analytical dimensions of transformative place-based learning (Pisters et al. in Emot Sp Soc 34(8):100578, 2019). This analytical framework was cre- ated to study processes of place-based transformative learning which evoke shifts in our consciousness. This inner change might well be critical in the development of regenerative practices and places. This article aims to critically investigate the framework empirically using life-story interviews with people living in three different ecovillages. Ecovillages are so-called intentional communities which aim to develop sustainable, regenerative ways of living. Methodologically, the research is grounded in an ethnography and narrative inquiry. Following the empirical results, we will reflect on the merits and short- comings of the analytical framework. The article concludes that the framework proved useful for its purpose if it includes a fourth dimension of ’transgression’ and portraits the dimensions as continua.
(Taken from https://link.springer.com/article/10.1007/s11625-019-00775-9)
“Das Wissen steht bereit, Umsetzungsmodelle ebenso, doch der große Wurf zur Nachhaltigkeit lässt auf sich warten. Anlass genug, bei der gängigen Übersetzung des Drei-Säulen-Schemas Ökologie – Ökonomie – Soziales anzusetzen und es auf Fehlstellen zu untersuchen. Spiritualität gehört zum Menschsein, der Umgang mit und die Lösung von ökologischen Problemen kann hier eine Erweiterung erfahren, die angesichts der aktuellen Entwicklung dringend geboten ist. Nachhaltige Entwicklung kann es nicht geben, wenn nur der Verstand der Menschen oder ihre Bereitschaft zu moralischem Handeln angesprochen werden, so die These dieses Buches: Die Menschen müssen auf einer tieferen Ebene des Menschseins erreicht werden – in ihrem Herzen. Konkret geht es dabei um die Verknüpfung von Leitwerten und dem menschlichen Streben mit einer ausgewogenen Wirtschafts- und Lebensweise, wie sie sowohl im Christentum als auch im Buddhismus gefordert und angestrebt wird. Ob tibetisches Kloster oder Benediktinerabtei: Diese Publikation führt zusammen, was Parallelen besitzt, und eröffnet neue Horizonte für die religiöse Beschäftigung mit Nachhaltigkeit.”
“Auf diesem Blog dreht sich alles um die Verbindung von Spiritualität und nachhaltiger Entwicklung, um das Innen Wachsen und Außen Wirken. Welchen Beitrag kann die eigene Innenschau angesichts der zahlreichen globalen Herausforderungen leisten? Was brauchen wir, um wieder im Einklang mit der Natur zu leben und zu wirtschaften? Der Blog dient als Inspiration für alle Menschen, die das Leben lieben und denen die Zukunft unsere Welt am Herzen liegt. Mein Ziel ist nichts Geringeres, als die Leser*innen wieder mit ihrer Liebe zu unserem Planeten zu verbinden. Denn geht diese Liebe In Aktion (LIA 😉 ), so wird der Grundstein für eine zukunftsfähige Entwicklung gelegt.”
“In seinem ersten, weltweit beachteten Bericht zur Lage der Menschheit (»Die Grenzen des Wachstums«, 1972) prognostizierte der Club of Rome den ultimativen Kollaps des Weltsystems in den nächsten 50 Jahren. Seitdem hat sich viel verändert und wir verfügen über genügend neues Wissen für die erforderlichen Veränderungen zum Erhalt unserer Welt. Sehr wohl sind laufende Trends aufzuhalten und sind wir in der Lage, bestimmte Philosophien und Überzeugungen ad acta zu legen. Somit können wir uns auf eine aufregende Reise in die Zukunft machen.
Der hier vorliegende neue Bericht des Club of Rome formuliert die Agenda für alle gesellschaftlich relevanten und möglichen Schritte der nächsten Jahre: faktenorientiert und debattenstark.”
Das aus dem Buddhismus stammende Konzept der Achtsamkeit bettet sich nach und nach in die verschiedenen Lebensbereiche der westlichen Kultur ein. Was bedeutet dieser Kontextwechsel in einer von Konsum geprägten Gesellschaft? Welche Potenziale der Meditation an sich und des “mindfulness-movements” im Allgemeinen lassen sich hinsichtlich einer ökologisch-nachhaltigen Zukunft festmachen? Und vor allem: welche Gefahren birgt dieser Prozess? In der Bachelorarbeit “Die harte Landung der Achtsamkeit in der westlichen Konsumkultur” werden die Wechselwirkungen, welche zwischen den westlichen Adaptionen der Achtsamkeit und den Entwicklungen der Konsumgesellschaft bestehen, analysiert und kritisch beleuchtet. Die Verfasserin nimmt dabei abwechselnd eine anthropologische, philosophische und soziologische Betrachtungsweise ein.
Karen O’Brien is an internationally recognized expert on climate change and society, focusing on themes such as climate change impacts, vulnerability, and adaptation including how climate change interacts with globalization processes and the implications for human security. She is interested in how transdisciplinary and integral approaches to global change research can contribute to a better understanding of how societies both create and respond to change, and particularly the role of beliefs, values and worldview in transformations to sustainability. She is passionate about what potential there is in quantum social theory and the implications for climate change responses. She currently leads a Norwegian Research Council Topforsk project called AdaptationCONNECTS (Adaptation: Combining Old and New kNowledge to Enable Conscious Transformation to Sustainability), that aims towards developing new understandings of whether and how transformations can contribute to successful adaptation to climate change. She has been heavily involved in the work of the Intergovernmental Panel on Climate Change (IPCC) and the Global Change Programmes and the transition to Future Earth, a 10-year global change research initiative. She is the co-founder and partner in cCHANGE, an Oslo-based company. cCHANGE is a beacon for individuals and organizations seeking a new perspective, inspiration, knowledge, and tools on climate change and sustainability transformations.
Das Paulo Freire Zentrum bietet Akteur:innen und Institutionen unterschiedlicher Disziplinen an, ihre Arbeit kritisch zu reflektieren und setzt sich für kritische Entwicklungsforschung ein. In dialogischer Bildungsarbeit werden hier Weltprobleme im Zusammenhang mit lokalen Problemen bearbeitet. Das Zentrum bildet einen Knotenpunkt, in dem an Projekten zu entwicklungspolitischer Bildung, globalem Lernen, Friedenspädagogik etc. gearbeitet wird.
Das Lebensziel des Namensgebers Paulo Freire war der Versuch, die Unterdrückten durch Volksbildung zu befreien, indem er in den 1960er und 1970er Jahren für Solidarität und Gerechtigkeit kämpfte. Seiner Ansicht nach ging die Befreiung der Unterdrückten mit einer Befreiung vom Kapitalismus, welcher auf Egoismus und Gewinn beruht, einher.
We transform mindsets, build capabilities and help give birth to new ways of seeing, working and organising.
We embody a deep grounding in systems thinking, mindfulness, neuroscience, and leadership development with a touch of courage thrown in.
We believe that resilience, awareness, and collective intelligence play a central role in transformations and the future of organisations.
EL Circle Purpose Statement:
Our purpose is to collectively inspire, support and serve conscious evolution.
EL Circle Mission Statement:
United by a shared commitment to strategically engage our collective field of potential, we serve our purpose by providing opportunities for synergistic engagement among evolutionary leaders who are forging a movement for the conscious evolution of humanity.
The Evolutionary Leaders Circle gathers annually in retreat to come into communal relationship with one another, deepening our collective consciousness and strengthening our mutual intention, thus setting the foundation for the emergence of the next steps of our evolutionary journey.
The retreat balances silence, relaxation, collaborative inquiry, and sharing amongst peers, inspiring and fostering new pathways of consciousness, capacity, collaboration, and community among us.
Together we explore ideas, perspectives and modalities that support an evolutionary worldview, pushing the edge of our collective thinking, knowing, and evolution. We seek to make insights that emerge from our exploration accessible to the public through diverse media, educational, and other relevant platforms.
Our engagement with one another inspires cooperative partnerships within the EL Circle and also enhances and amplifies the work we are already doing in our various fields of endeavor.
The EL Circle strives to inspire and support evolutionary leadership and visionary action throughout the world by giving voice to conscious, transformational and evolutionary ideas that meet the challenges of our time.
EL How We Engage Statement
We are a network of people who feel deep caring and a sense of urgency about the state of our world, and who each dedicate our lives and work to expressing a passionate commitment to both the inner work of human transformation and the outer work of social transformation.
We come together to catalyze and contribute to the evolution of one another and everyone whose lives we touch, and to magnify our ability to be of benefit. We aspire to pioneer the processes by which evolutionaries themselves continually evolve holistically, personally and in our service to all life.
We are committed to mentoring, coaching, inspiring and loving one another dynamically. Our convergence helps us, individually and collectively, to become more and more authentic, aligned, humble, cooperative, courageous, vulnerable, co-creative, innovative, and effective. Our engagement with one another inspires synergistic collaborations in self-organizing partnerships, in service to the emergence of a movement for the conscious evolution of humanity.
Humanity is not prepared to live in a climate altered world. And no policy, plan or initiative happening today to reduce or respond to climate change matches the scale of this global existential threat.
For our team, the climate emergency is both the result and the accelerator of a deeper ecological crisis, which stems from a vision of the Earth as resources to tap. We need to transform that vision and all resulting practices now to limit, address and cope with the crisis. We propose to move away from exhausting ourselves, others and nature for some temporary relief or pleasure, and start protecting and regenerating all the ecosystems we host and belong to. Only then can we ensure that humanity cuts down greehouse gas emissions and becomes more resilient to unavoidable climate instability. We do not have much time to limit the damage that is underway. And even if we had more time, the team has not found a more fulfilling nor joyful work than fostering resilience and regeneration.
What do we do?
We believe that a change has to happen within individuals’ minds, in how they relate to living beings, time, and space, to foster the transformation needed to respond to the current crisis. We also believe that individuals are resilient, in the sense that they can recover from hurt and limiting beliefs, and have the ability to adjust to change easily. Last, we believe in creativity and daring actions to transform the way humanity thinks and acts, and give rise to regenerative and climate-positive initiatives.
We co-design projects with a variety of partners who are open to experiencing and growing their inner resilience as they engage into the regeneration of communities and/or ecosystems through context-specific initiatives. We mobilize ancient wisdom and modern science, work across disciplines and generations, integrate new technologies when impactful, and value art as a channel for transformation. Our three main areas of work foster inspiration, global connection, and responsible experimentation, through Tero magazine, the Tapestry programme for local communities, and our Resilience Nests.
Uns verbindet, dass wir bewusst und respektvoll mit uns, mit anderen, mit Tieren und Pflanzen umgehen – und dass wir gemeinsam wachsen wollen.
ARTPORT_making waves is an international curatorial practice that raises awareness about environmental issues with a focus on climate change through art exhibitions, educational programs, video projects, sustainability & corporate responsibility consulting, as well as collaborations linking the arts, science, and politics with the aim to inspire social change…
Academic Initiative for Sustainable and Future-Leading Development at Beuth University of Applied Sciences Berlin
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.
Wir verfolgen das Ziel, jungen Menschen in einer seelischen Krisensituation einen tragfähigen Wohn- und Arbeitsort in Form einer therapeutischen Wohngemeinschaft (TWG) zu verschaffen. Wir wollen einen Ort schaffen, an dem neben einem Wohnkonzept weitere Therapie, Prozesse der Nachreifung und gesunde Begegnungen möglich sind. Zielsetzung ist, den jungen Menschen durch das Erleben von sinnvoller Tätigkeit, die pädagogisch und psychotherapeutisch begleitet wird, eine Lebensplattform zu bieten, die gleichzeitig therapeutisch und entwicklungsfördernd ist. Eingebettet in ein haltgebendes, strukturschaffendes pädagogisches Jugendwohnen sollen mit Hilfe der intensiven therapeutischen Arbeit die jungen Menschen lernen, die Anforderungen des Alltags zunehmend selbstständig und selbstsicher zu bewältigen.
The Anthropocene is an existential crisis facing humanity, wherein human beings worldwide are confronted with the fact that not only are we in the midst of an unprecedented ecological crisis that endangers the basic living conditions of humankind, but that we are the culprit.
This narrative has elicited increasing and widespread feelings of fear, anxiety, and disillusionment in citizens of every nation on the planet. Einstein said that we cannot solve a problem with the same line of thinking that created the conditions for it. Much has been written about the Anthropocene from scientific and ecological perspectives; this thesis will approach the issue from a philosophical standpoint in an attempt to address the ideological frameworks premised on control and domination of one another and our environment that brought about our current predicament. To understand from whence these ideas originated, we will examine Plato’s Cosmology, specifically his theory of Forms, Reason and Necessity, and the ruler/ruled dynamic. Having considered the impact, evolution, and consequences of Platonic ideals in the development of the western political tradition, we will turn our attention toward contemporary philosophical concepts in search of new frameworks and solutions. Using the phenomenological method, we will consider the non-egoistic existential philosophy of Karl Jaspers and the political philosophy of Hannah Arendt.
The works of Jaspers and Arendt have been selected for several reasons. If humanity is indeed experiencing an existential crisis, Jaspers provides an existential antidote through striving toward non-egoistic Existenz in pursuit of higher consciousness. We will discuss paths toward realizing one’s Existenz such as existential communication, cultivating interrelated freedom, and the loving struggle. Next we will turn to Hannah Arendt’s critique of Plato’s philosophy and the western political tradition, specifically addressing her concepts of plurality, ‘the fact that men, and not Man live on the earth and inhabit the world;’ natality, our unique ability to begin new processes; and the pre-socratic polis, the political space which emerges through people acting in consort (HC, 7). Arendt’s concepts of action and natality offer us hope that we can always embark on a new course.
The Anthropocene imposes its existential question on all people at once, demanding each person to ask, why exist? What does it mean to be a human being in this context? The Anthropocene has awakened our awareness to the fact that not only humans inhabit the earth, but also millions of other species. Plurality seems to be a law of the planet and the foundation of the resilience of entire ecosystems. For human beings, it is also the foundation and condition of politics. To act with others, we must engage people from a spectrum of viewpoints to build a common world that is symbiotic rather than antithetical to our environment, the earth, and the other people and creatures who inhabit it. The reflections of this thesis provide guidance on how the concepts of Jaspers and Arendt can inform and support us in our efforts to move beyond the disturbed human relationships that have contributed significantly to the emergence of the Anthropocene and its existential threats to human and non-human life.
Claus Dierksmeier was appointed director of the “Weltethos-Institut” (Global Ethic Institute) in 2012 to an endowed chair (sponsored by the Karl Schlecht Foundation). Since summer 2018 he has been working at the Institute for Political ScienceP as a professor for “Globalization Ethics with special consideration of the Global Ethic Idea”.
The general focus of his work is the ethics of globalization with regard to its economic and political applications. The current focus is on a secular foundation of a global ethic based on an idea of “qualitative freedom”. His courses are mainly in the field of political theory.
taken from https://uni-tuebingen.de/en/faculties/faculty-of-economics-and-social-sciences/subjects/department-of-social-sciences/ifp/institute-of-political-science/people/chair-of-globalization-ethics/
Ich interessiere mich für Emotionen und Bewusstsein – und welchen Einfluss Meditation und Achtsamkeit darauf haben können. Ich forsche dazu mit Methoden der Psychologie, Neurowissenschaft und Phänomenologie. Ich betreibe Meditation seit vielen Jahren und unterrichte sie in verschiedenen Kontexten. Gerne helfe ich Ihnen oder Ihrem Unternehmen dabei, einen einfachen und hilfreichen Zugang zu Meditation und Achtsamkeit zu finden.
taken from https://www.borisbornemann.de/
“ATB started in July 1992 in the schools of Auroville as a programme to help children increase their capacity for attention, concentration and relaxation, and to enhance their ability for self awareness and their sense of responsibility. Nowadays, it is offered to adults as well as to children.
Through a wide variety of exercises and games, ATB offers individuals opportunities to come to know themselves better, to explore the complexity of their being, and find ways to integrate and harmonise this complexity around the inmost centre of their being.”
“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 study was commissioned by HIE Moray, a Highlands and Islands Local Enterprise Company, to measure the Ecological Footprint of the Findhorn Foundation and Community. The ecological footprint method has been used to determine the extent to which the Findhorn Foundation’s sustainable practices are reducing the Community’s environmental impact.”
“Sadhana Forest started its ecological revival and sustainable living work on December 19th 2003.
The vision of its founders, Yorit and Aviram Rozin, is to transform 70 acres of severely eroded, arid land on the outskirts of Auroville. In a spirit of human unity, their aim is to introduce a growing number of people to sustainable living, food security through ecological transformation, wasteland reclamation, and veganism. Our energy and resources are focused on the creation of a vibrant, indigenous Tropical Dry Evergreen Forest (TDEF).
Sadhana Forest won the third place in the Humanitarian Water and Food Award (WAF) 2010. The ceremony took place in the Marble Hall of the University of Copenhagen, Denmark, on November 25th, 2010. Shri Ashok Kumar Attri the Ambassador of India to Denmark honored Sadhana Forest by attending the ceremony.
This award is an international recognition of the quality of the ecological and humanitarian work done by Sadhana Forest in India and Haiti.”
“Films for the Earth: sharing knowledge and raising awareness with the most moving films about sustainability.
Films for the Earth is an educational initiative awarded by the UNESCO which creates settings, in which important films are showed to move gathered people and to develop visions and aims for a more sustainable society. You are on the most comprehensive website about films and sustainability, ecology and environment.
Films for the Earth means: hundreds of volunteers and contributing companies, active members and thousands of fans!
Films for the Earth is an international centre of excellence for environmental documentaries and a network of environmental country sections. We want to reach as many people as possible with selected films, pass on knowledge about sustainability and inspire them to act.
We know the best films about sustainability and how they can be used. We make this expertise available in an advisory capacity but also online, on our most comprehensive film and sustainability directory in the world. In three countries we reach over 100,000 people a year with our international festival, school events and member network. Films for Earth inspires, amazes, creates awareness and moves!”
“The ancient Icelandic word for intuition is “innsæi,” but in Iceland it has multiple meanings. It can mean “the sea within” which is the borderless nature of our inner world, a constantly moving world of vision, feelings and imagination beyond words. It can mean “to see within” which means to know yourself, and to know yourself well enough to be able to put yourself in other people’s shoes. And it can mean “to see from the inside out” which is to have a strong inner compass to navigate your way in our ever-changing world.
In the inspiring and thought-provoking InnSæi – the Power of Intuition, Hrund Gunnsteinsdottir and Kristín Ólafsdóttir go on a soul-searching, global journey to uncover the art of connecting within in today’s world of distraction, disconnection and stress. They meet with world-renowned scientists like Marti Spiegelman, an expert in neuroscience and indigenous consciousness who believes that we are only using a fraction of our capacity as human beings, with devastating consequences for the planet; artists like Marina Abramovic, the “grandmother of performance art” who teaches that “in order to create something new human beings need to go into the unknown”; and spiritual leaders like the captivating Malidoma Patrice Somé, a West African elder and author who reasons that “intuition binds us together. Without it we lose our sense of purpose and belonging.” They also meet an extraordinary group of British schoolchildren who are learning how to better cope in today’s world by unlocking the power of nature and mindfulness.
Illustrated with gorgeous animation and stunning imagery, InnSæi is a film like no other, and one that offers radical insights into how we think and sense the world today.”
Waste is a serious and growing global problem. The way we use and discard it is quickly destroying the earth and damaging our health faster than most people realise. Our planet can’t handle it, and neither can we.
Presently, when we think of waste we follow a linear model. A product is created, we purchase it and, when we’ve used it, we throw away whatever’s left. However, this approach generates an amazing amount of ‘unseen’ waste long before consumers touch it. Conservative experts claim that each kilo of garbage we dispose of in our bins produces 40 kilos of waste upstream (extraction, production and distribution).
After waste is generated, it is typically transported from our lives without much thought. For us, it’s ‘out of sight, out of mind’. For our public systems, it’s a nuisance to be dealt with cheaply and quickly. For future generations, it’s one of the biggest mistakes we are making.
We urgently need to raise awareness, change behaviour and inspire an estimated 7 billion+ people to generate less waste.
Since I have been a teenager, the environment and the way we deal with it, has been important to me. After school I was searching for studies, where I could combine environmental and social sciences. Well, I did not find it then, therefore I started together with a group of other students and young assistant professor to develop a new study program, called environmental system sciences. It is based on systems and integrated thinking and the idea to study one major subject (in my case economics) plus courses in natural sciences, systems theory, interdisciplinary thinking. Now it is a big program with 1000s of alumni and students (see here: https://umweltsystemwissenschaften.uni-graz.at/). After having obtained my Masters in 1997, I started to work as junior resarchersin research institutes such as the Wuppertal Institute, later at the University of Graz, where I was also teaching. I came across the scientific community of Ecological Economics, where I found my scientific home base. I got active in this society and started a PhD at the Universities of Graz and Leeds, which I finished in 2004. Since then I have been working as project leader in sustainability projects at different research institutes (more than 10 years at SERI in Vienna, which I co-founded, the UFZ in Leipzig, or the Vienna University of Economics). My research developed continually towards transformation research, quality of life/good life. There inner processes became more and more important. It was with my dear colleague Felix Rauschmayer that we started to work on links between needs, wellbeing, sustainability, the good life or capabilities. Through him I met Thomas from IASS and other people working on inner change. My projects are mainly transdisciplinary, because I am convinced, the challenges, we face, cannot be solved by science alone. I have started to take courses in moderation and facilitation, such as Circle, Dialogue, Art of Hosting, Dynamic facilitation etc. to be able to integrated all relevant actors in an appropriate way. Personally I would say I am on a journey bringing me more and more to myself and to the “größeres ganze”. I am on a spiritual path, practice meditation for many years, and try to live a life that is more and more sustainable, outwards and inwards.
Rachel has worked for over 20 years in social and environmental change as Director of a social enterprise, trainer, consultant and communications expert. In recent years she has worked in Ceredigion locally on community engagement and domestic energy efficiency. She has developed and delivered consultancy and training interventions for Welsh Government, WWF, Ceredigion County Council, Ogilvy Mather amongst others. Her work and research interests are supporting effective and human centred change through developing the psychological capacity of policy and other change makers and leaders. This includes utilising the capacity and understanding of mindfulness and behavioural insights to support effective decision making and project/policy design.
Pacific Integral is a developer of educational and social change technologies and a global community of leaders and practitioners of transformative change. We aim to support the emergence of a sustainable, equitable and beautiful future for humanity and all of creation. We believe that humanity is in the midst of a profound period of change, and that addressing the opportunities of our time require that we embrace universal human values and ethical action, awaken to and engage in our evolutionary potential, and enact more conscious, integral forms of leadership and collective action in the world, grounded in our deepest wisdom. To this end, we endeavor to impact human development, leadership, and social change at the emergent edge of consciousness and action.
We serve individuals and organizations who see their life and work as an opportunity to make a positive contribution to the future of our world. Our clients are curious and committed. They know they are evolving as people and tend to already have experience in their own development. Our individual clients have a passion for their own growth and for engaging in life deeply and ethically. Our organizational clients tend to have a social purpose or see themselves as serving multiple bottom lines, and have leaders who are interested in working novel and emerging leadership and organizational approaches to foster healthy, transformative work environments.
taken from https://www.pacificintegral.com/about
My role in the team:
Setting up a project like AMA was a keen interest of mine already before starting at the IASS. After the first years of developing our program on our core topics like air pollution and climate change, and connecting to the spiritual and religious communities through dialogues and workshops, the time was finally ripe to kick off a pre-AMA project with Tom Bruhn, Zoe Lüthi and other colleagues. Watching that grow into what the current team has made out of AMA today has been deeply fulfilling, and I’m pleased to continue to interact with the team however I can connect to and support their efforts.
Background & expertise
- PhD in Atmospheric Science
- Habilitation in Physics
- Research focus on air pollution and climate geoengineering
- Additional research: the Anthropocene and Earth-system science
- Transdisciplinarity & co-creation
- Various facilitation & moderation forms
- Leadership experience and deep interest in Taoist leadership principles
- Black belt in Aikido
- Advisory role, mainly reflecting on major developments with the team
- Connecting to like-minded colleagues and stakeholders
- Representing AMA and its principles at academic and public events
Ganzheitlicher, weil wir langfristig und umfassend Ergebnisse, Freuden und Sorgen mit unseren ›Kunden teilen wollten. Also haben wir auf Basis unserer Kompetenzen einen ›Blauen Ozean entwickelt, der ›Managementtraining, ›Organisationsentwicklung und ›Unternehmensberatung in einer Nutzeninnovation kombiniert.
Konsequenter, weil die Anfrage eines Kernkraftwerksbetreibers unsere ›Wasserlinie offensichtlich und die Arbeit mit einem Öko-Pionier uns glücklich gemacht hat. Seit dem gönnen wir uns den Luxus, nur mit Kunden zu arbeiten, die uns am Herzen liegen und die an ›nachhaltigen Transformationsprozessen Interesse haben.
Wir wollen nichts weniger als unsere Berufung leben und gemeinsam mit ausgewählten Kunden ein klein wenig die ›Welt retten. Denn die Welt ist unsere Freundin…
MANEMO ist ein kunterbunter Haufen mit ausgeprägten Persönlichkeiten und vielfältigen Kompetenzen: wir treten den Beweis an, dass eine ›ökosoziale Marktwirtschaft jetzt und hier schon gelebt werden kann.
taken from: https://www.manemo.de/wer-wir-sind/
Wellbeing inspires welldoing: the profound connection between how our relationship with ourselves deeply influences the way we are in the world.
We are hearing changemakers around the world express the pressing need for support with their wellbeing. Our work highlights how wellbeing needs to be fundamentally prioritised both for each individual changemaker and because of how it shapes the way social change happens.
The Wellbeing Project is a global initiative focused on shifting the culture of the social change field to one oriented towards inner wellbeing and catalysing an infrastructure of support for everyone in the field. The Project is co-created with leading social change institutions and is a community of many of the key global and regional social change leaders and organisations.
We see an incredible opportunity to cultivate a social change culture that is more human-centred and at the same time unlock more of the extraordinary collaboration and innovation we need to address our great social and environmental challenges.
We are inspired by a sense of caring and compassion for all the people who work to build a better world, as well as to support the many causes and movements for which we all work.
The Wellbeing Project is cultivating a shift in the culture of the field toward one that is healthier and supportive of inner wellbeing for all those working to effect social change. The project is structured in four pillars which all play a vital role and contribute to the larger mission of supporting and growing the wellbeing movement.
The Wellbeing Project is co-created with Ashoka, the Esalen Institute, the Fetzer Institute, Impact Hub, the Skoll Foundation and the Synergos Institute.
Text taken from www.wellbeing-project.org/
We may be living through times of unprecedented change, but in uncertainty lies the power to influence the future. Now is not the time to despair, but to act […]
Carbon Conversations was started by Rosemary Randall, a psychotherapist, and Andy Brown an engineer. Drawing on Rosemary’s therapeutic experience with groups and Andy’s technical expertise they created a unique psycho-social project that addresses the practicalities of carbon reduction while taking account of the complex emotions and social pressures that make this difficult.
Between 2006 and 2010 the project was hosted by the charity Cambridge Carbon Footprint. From 2011 to 2012 it found a home with the Oxford charity, Climate Outreach and from 2013 to March 2017 it was managed by the Surefoot Effect Community Interest Company. We think that over two thousand people may have participated in facilitated Carbon Conversations groups in the UK.
A number of projects around the world have also used Carbon Conversations, including groups in Australia, the Netherlands, Canada, Switzerland, France, Finland and Spain.
Over the years the project produced detailed, professionally designed materials on carbon reduction, culminating in the publication of the book In Time for Tomorrow? in 2015. The project also developed considerable expertise and materials on the psychology of climate change and the use of small groups to help people overcome their fears and defensiveness in dealing with it. These materials can all be downloaded from this website.
The project is indebted to all those who helped in its development and use over the years but we should particularly mention Shilpa Shah whose work for the Akashi project developed its use of personal testimony, Peter Harper who generously contributed his expertise on carbon calculation and the three organisations who successively hosted it – Cambridge Carbon Footprint, Climate Outreach and Surefoot
It is only by transforming our own personal despair, rather than trying to bypass it, that we can become effective change agents.
Die Initiative Psychologie im Umweltschutz e.V. (IPU) ist ein bundesweiter Verein von Studierenden und Berufstätigen, die das Ziel der Förderung des Umweltschutzes mit den Mitteln der Psychologie verfolgen.
Launched in 2011, within the grounds of the Nan Tien Buddhist Temple, in Wollongong, New South Wales, Nan Tien Institute (NTI) is a private, not for profit, higher education provider offering studies in the areas of arts, health, mindfulness and wellbeing.
Today NTI operates from its own state-of-the-art Campus, which incorporates contemplative pedagogy and fosters an environment for holistic learning, allowing students to contribute to the advancement and integration of knowledge, culture and ethical understanding, both within their own lives and within the lives of others.
Accredited by the Tertiary Education Quality and Standards Agency, Nan Tien Institute offers postgraduate programs in Applied Buddhist Studies and Health and Social Wellbeing, as well as customised Continuing Professional Development (CPD) programs and special interest subjects across the areas of mindfulness, meditation and health.
NTI also has an English Language Centre, located in the heart of Sydney – providing a pathway for international students.
For years there was this deep sense of insecurity inside…or rather a wrongness about my existence that I did not know how to describe. I tried to live the values of the culture, follow the roadmap to success imparted to me through community, family and school. I was determined to be an “acceptable” kind of woman, even though I was obviously not. So I got educated, went into business, wore suits, thought rationally, competed against others and was successful for a time, but then my life fell apart.
I had been looking outside— in what I did, what I had, who I knew—for who I was, but it didn’t work. The best way to say it was the outside was not connected to the inside so I was living someone else’s idea of me (who I wonder?) I was not free and did not know how to live what I valued. I had no idea if there was a more natural way for me to be.
It became clear that the only way I could understand was to explore from the inside…to renounce what the culture valued and reconnect to my inner knowing. I now know this unknown inner dimension of myself as the feminine…. so I started with a simple question that guided my journey. What is the feminine?
I ask some remarkable people who embody these traits to find out how they would describe the feminine, to get a sense of how being connected to this part of themselves informs their lives and how it is lived in balance with their masculine aspect.
This is my personal inquiry, but I have a sense that this film is also about our collective journey towards wholeness because I am simply a microcosm of the macrocosm…and so are you.
The Bhumi Project stands for respect, compassion and service for our environment.
Our aims are:
- To educate, inspire, inform, and connect Hindus interested in service to Mother Earth.
- To develop long term sustainable plans for environmental care.
- To build a base of global partners and friends who encourage best environmental practice.
Eco-chaplaincy is a form of inter-religious and secular ‘spiritual’ chaplaincy designed for people engaged in environmental and social justice work; coined by Sarah Vekasi, M.Div. in 2005.
Eco-chaplains support organizations, activists, organizers, individuals, and communities who are engaged in helping life continue on Earth in this time of great turning.
Just as a patient in a hospital or a soldier in war can receive support from their chaplain; organizations, activists and community members can turn to an eco-chaplain.
Yoga and Backpacking Trips in Yosemite. Yosemite journeys for mind, body and spirit. Our retreats and backpack trips harness the transformational power of nature to inspire deep connection with your own inner wisdom.
Refugia acts as a catalyst for societal and personal change through retreats, workshops, spiritual direction, and community facilitation.
Welcome to the website of SpiralEcology, a cultural transformation collaborative. We invite you to explore ‘deep ecology’, walking, and other workshops, where we invite you to connect more deeply with self, world, and Earth.
Go Wild Institute weaves science, myth and spirit to awaken our Nature and find wonder and balance within the great web of life. We rekindle an innate sense of belonging to the natural world. We specialize in fun experiential programs that delve into Earth Wisdom, Ethnobotany and Deep Ecology for people of all ages and walks of life.
Mosaic is a network of artists, activists, community builders, healers, and spiritual teachers working in innovative ways to develop cross-cultural alliances, mentoring relationships, and forms of community healing.
Amid the rattling of cultural institutions and radical changes in nature, it may be time to turn again to valuable traditional methods of cultural healing and individual mentoring. Shaping new forms from separate, estranged, or even broken pieces is a dynamic remedy for the personal isolation and spiritual dislocation that increasingly characterize modern life. The creative act of finding and fitting together the divergent yet necessary elements of a diverse culture can produce “moments of wholeness” in times of great uncertainty.
We live in a world of difference. Yet, we are interdependent. Nowhere is learning to live with difference more important than religion.
Too often, religion is misused as an instrument for division and injustice, betraying the very ideals and teachings that lie at the heart of each of the world’s great traditions. At the same time, religious and spiritual traditions shape the lives of billions in wise and wonderful ways. They gather people in communities of shared beliefs and practices. When these diverse communities work in harmony for the common good, there is hope that the world can be transformed.
Over the years, the Council has initiated dialogues and nurtured relationships among people of difference. In doing so the Parliament has provided a framework for expressing many visions of a just, peaceful and sustainable future. In the process, religious and spiritual communities have discovered a shared commitment to ethical principles.
This shared commitment has opened the way for a new era of cooperative action among the world’s religious and spiritual communities as well as civil and political societies. The well-being of the Earth and all life depends on this collaboration.
Honoring all of creation as Original Blessing, Creation Spirituality integrates the wisdom of Eastern and Western spirituality and global indigenous cultures with the emerging scientific understanding of the universe and the passion of creativity. It is both a tradition and a movement, celebrated by mystics and agents of social change from every age and culture.
INTEGRAL HUMAN DEVELOPMENT
Integral human development includes all dimensions in the life of each person, including the physical, intellectual, pyschological, ethical, and spiritual dimensions. In particular, the spiritual development of each and every human person is crucial for sustainable development. It is recognized that spiritual growth is impossible for people living in misery. However, the extreme poverty of many is mostly a consequence of the spiritual underdevelopment of people living in abundance. Therefore, the mission of Mother Pelican encompasses the full range of social and ecological justice issues, but is specifically focused on how they relate to spirituality and the practices of various religious traditions. Gender inequalities that emerge from religious patriarchy are explored as major obstacles to integral human development, solidarity, and sustainability.
Die Buddha-Stiftung möchte Menschen die zentralen und ursprünglichen Einsichten des Buddhismus und deren praktische Anwendung im Leben in einer verständlichen Form zugänglich machen.
Das Fundament bildet dabei die Idee des „säkularen Buddhismus“, d.h. einem Verständnis des Buddhismus als Möglichkeit einer Lebenspraxis , die ohne kulturhistorisch entstandene Dogmen oder Glaubensinhalte auskommt.
Die Buddha-Stiftung fördert Angebote buddhistischer Meditation als Alltagspraxis, insbesondere als Methode zur Entwicklung von Einsicht, Achtsamkeit, Offenheit und zur Bewältigung von Stress im Alltag.
Die Buddha-Stiftung fördert den Dialog zwischen Buddhismus, Philosophie, Wissenschaft, Kunst und Religionen sowie den Dialog zwischen den verschiedenen buddhistischen Traditionen.
Die Buddha-Stiftung fördert wissenschaftliche Forschung zur Wirkungsweise von Meditation in der medizinischen Therapie.
Die Buddha-Stiftung fördert humanitäre Projekte im In- und Ausland.
Gegründet von Dr. Jochen Weber und Dr. Regina Tröscher-Weber 2002.
ICH oder WIR? Unsere Fähigkeit zur Empathie spielt auf dem Weg zu einem anderen, humaneren Kapitalismus eine Schlüsselrolle. Der Homo oeconomicus, eingespannt in die Pole von Selbstsucht und Mitleid, kann an sich arbeiten und sein Mitgefühl gezielt trainieren – zum Wohle der Gemeinschaft und zum Wohle der Gesamtwirtschaft. HEED, das von der Karl Schlecht Stiftung geförderte Institute for Human Engineering & Empathic Design der Hochschule Pforzheim, nimmt diese Thematik auf: In dem öffentlichen Forum „Das Wir-Potenzial. Innovation durch Empathie“ am 12. und 13. April 2018 beleuchten führende Vertreter aus Wissenschaft, Wirtschaft und Kultur das Thema Empathie facettenreich.
Matthias Bolz, Psychologe und Labor Manager für soziale Neurowissenschaft am Max-Planck-Institut für Kognitions- und Neurowissenschaften in Leipzig
Robert Eikmeyer, Wissenschaftlicher Mitarbeiter für Kunst- und Designtheorie an der Hochschule Pforzheim
Uwe Jean Heuser, Leiter des Wirtschaftsressorts der ZEIT und Autor von “Humanics”
Wolfgang Henseler, Professor für intermediales Design an der Hochschule Pforzheim und Managing Creative Director von SENSORY-MINDS
Robert Besta, Schauspieler, verkörpert in Serien wie Tatort und Polizeiruf 110 häufig das Böse
Eva Köppen, Beraterin für ko-kreative und mensch-zentrierte Innovationsprozesse und Autorin von “Empathy by Design”
Fritz Breithaupt, Professor an der Indiana University Bloomington und Autor von “Kulturen der Empathie” und “Die dunklen Seiten der Empathie”
Das Forum findet in der Aula der Fakultät für Gestaltung, Holzgartenstraße 36, 75175 Pforzheim statt. Für externe Gäste fällt eine Tagungsgebühr in Höhe von 250,- € an. Studierende und Angehörige von Hochschulen sind frei. Um Anmeldung bis 2. April 2018 wird gebeten. Details zum Programm und zur Anmeldung unter HEED.
“Education is the kindling of a flame, not the filling of a vessel.” This quote from Plutarch is as true today as it was two thousand years ago. Still, the misconception of education as a vessel-filling activity remains. In this column, I outline an idea that could reshape our universities while also prototyping new ways of addressing urgent societal challenges. The kindling of the flame that Plutarch talked about has never been more relevant than now.
Let’s start with 2017
Last week my column focused on 2017:
- The year 2017 mirrored the epochal year 1917 by putting a new challenge in front of us: the challenge of vertical development.
- By “vertical development” I mean the capacity to deal with disruptive change, which requires us to let go of the past and to let come the future, to shift our awareness from one state to another. In the language of tech: vertical development is about suspending your habit of installing yet another app and instead upgrading your entire operating system.
- From that perspective we can interpret the current global surge of terrorism, fundamentalism, xenophobia, Trumpism, and autocracy as expressions of the same underlying phenomenon: the missing capacity as a society to respond to challenges in generative ways, by evolving ourselves “vertically,” by upgrading the way we listen and attend, the way we converse and think, and the way we organize and coordinate in the context of larger systems.
Last week I suggested that such an upgrade of our societal operating system (OS) should include advancing and transforming our economies, our democracies, and our education systems. It is the latter that I focus on in this column: how to how to reinvent our institutions of higher education through their transformation from an ivory-towered into a distributed eco-system for societal renewal.
Vertical Literacy: Addressing the Knowing-Doing Gap
The difficulties we have in meeting today’s global challenges, such as implementing the 17 Sustainable Development Goals (SDGs) worldwide, are not caused by a knowledge gap. We have all the knowledge we need. The problem is a knowing-doing gap: a disconnect between our collective consciousness and our collective actions. In most societal systems we collectively create results that (almost) nobody wants. Examples: the ecological divide (the self-nature disconnect), the social divide (the self-other disconnect), and the spiritual divide (the self-self disconnect—that is, the disconnect between my current and my emerging future self).
These gaps and divides are amplified by the silo structure of our key institutions and the mindset of the decision makers that operate inside them. To address these issues at their root requires two things: new platforms for cross-sector co-creation and an upgrade in the operating system that people use to collaborate—practices that facilitate a shift from ego-system to eco-system awareness.
Figure 1 maps the landscape of options for such an operating system. In our research we have identified four different operating systems—in other words, four fields of attention that social systems can operate from: habitual, ego-systemic, empathic, eco-systemic.
Since I have presented the Matrix of Social Evolution in much more detail elsewhere, allow me here to stick to its essence: the matrix shows that we are stuck with our collective knowing-doing gap because we try to solve level 4 problems with an operating system that runs on OS 1.0, 2.0, or OS 3.0. But, as we learned from Einstein, you cannot solve problems at the same level of thinking and consciousness that created them.
The result of that mismatch is on display every single day: more problems lead to more felt pressure and frustrations, which lead to more destruction and “absencing” (to use the language of last week’s column), which in turn lead to more problems, felt pressure, frustrations, and so forth. That in a nutshell is our vertical development challenge: how to move from the vicious cycle of reacting to disruption powered by OS 1.0, 2.0, or 3.0 to a generative response that is powered by 4.0—that is, by a process of co-creating the future.
The lack of vertical literacy is the main problem in our universities and schools today. Talk to experienced CEOs and CPOs (chief people officers) of major companies and ask them what they need. They commonly say: people, teams, and leaders that can make our organization thrive in a world of VUCA (volatility, uncertainty, complexity, ambiguity). By that, I believe they mean people and capacities that can take their organization into the 4.0 world in which they respond to disruption by co-sensing and co-shaping the future. Then go to universities and talk to faculty and deans of management and engineering schools. Many, maybe most, are rather illiterate when it comes to vertical development. They think mostly in terms of horizontal development—for example, about adding another skill here or another app or course there. They do not think in terms of upgrading the entire educational OS—of our students, our learners, and our societal systems.
But if you think about it, if we follow Plutarch, I believe that the only reason universities exist in the first place is to provide vertical developmental literacy. Especially now. If you want the app, you just go to an online learning store like edx.org and get your free knowledge download. Done! You don’t need a physical university for that. The primary reason we have universities and other institutions of higher education today is to support the development of vertical literacy. That means creating a learning environment in which the learner can step into his or her highest future potential in the context of hands-on societal challenges. In our experience, this requires us, as learners, to upgrade the way we pay attention and listen, to upgrade the way we converse, dialogue, and think, to upgrade the way we organize and coordinate in the context of VUCA shaped environments. Everything else is secondary. Vertical literacy gives us the vocabulary and capacities to:
- become a blackbelt in listening with our minds and hearts wide open
- turn a conversation from debate to generative dialogue
- shift organizational fields from competing silos to generative eco-systems
- invent new coordination mechanisms that operate from shared awareness.
Ten Principles of the New University
How do we build vertical literacy at scale? Well, not by placing learners inside lecture halls. And also not by separating out humanities, social sciences, and STEM into separate universes. That much we know. What it will take is nothing less than a complete reinvention of schooling and higher ed based on a new set of principles. Here is a first cut at a list of core ideas:
(1) Co-initiate: Put the learner into the driver’s seat of profound societal change. The learner is not a consumer. She or he is a partner in making the world a better place.
(2) Co-sense: Move the outer place of learning from the lecture hall to the real world. This isn’t just about action learning but also includes immersion journeys to the global hotspots of societal renewal across cultures.
(3) Embodiment: Move the inner place of learning from the head to the heart, and from the heart to the hand. The essence of learning in this century revolves around activating the intelligence of the heart and then putting it to use in serving the needs of others and the whole.
(4) Science 2.0: Bend the beam of scientific observation back onto the observing self. At the intersection between the old, dying civilization and the one that is being born is the transformation of science. Science 2.0 must integrate first-, second-, and third-person data by bending the beam of observation back onto the observing self.
(5) Systems Thinking: Make the system see itself. Systems thinking is a core capacity of vertical literacy. Students must learn methods to make the system see itself.
(6) Systems Sensing: Make the system sense itself. This is the core capacity to unlock collective creativity. Learners must become literate in “aesthetics” in its original meaning (aistesis means to sense): the cultivation of all our senses.
(7) Systems Inversion: Transform the system through eco-system activation. All societal sectors go through similar institutional changes: from perpetuating systemic silos to cultivating generative social field in the context of their eco-systems. Learners need to be literate in facilitating this shift.
(8) Know Thyself: To create vertical developmental literacy, we need to integrate science, social change, and self. Deepening our self knowledge requires us to access not only the intelligence of the open mind (curiosity), but also the intelligences of the open heart (compassion), and open will (courage).
(9) Tend the Fire: To patiently elicit and draw out the unique qualities and expression of each person with perseverance and in support of his or her highest possible future.
(10) The Fourth Teacher: Use nature and social fields as gateways. The Reggio Emilia approach is known for seeing the environment as the third teacher. Building on that we see the cultivation of profound learning relationships to nature and to social fields as gateways to the deeper sources of knowing (”the fourth teacher”).
Five Building Blocks
How can we build a 21st-century university that embodies these principles of vertical literacy, i.e., of awareness-based systems change? The answer will vary across contexts, cultures, and geographies. But in our experiments we have found the following five building blocks to be critical (Figure 2).
(1) Cross-Sector Innovation Labs
Create cross-sector Innovation Labs that bring together key stakeholders and innovators who need each other in order to evolve the system they operate within. With our colleagues and partners, we have refined a lab process that generates remarkable results.
(2) Cross-Intelligence Capacity Building
Create massive online-to-offline mechanisms for complementing the labs and building the deeper capacities at scale (that means at marginal costs close to zero). With the u.lab MOOC we have prototyped a mechanism that combines the democratization of access to knowledge with the activation of the deep learning cycle. Some of the early key learnings from u.lab, which has attracted more than 100,000 registered participants from 185 countries since its launch in 2015, can be found here.
(3) Awareness-Based Action Research: Deep Data Imaging
Although “big data” has been useful in many parts of our daily lives, the algorithms that increasingly shape our reality have also became a liability that undermines some of society’s foundations (as discussed in last week’s column). We need to progress from big data to deep data. By deep data I mean data that advance vertical literacy by making us look at ourselves in a mirror, individually and collectively, by making us aware of our own patterns and blind spots, by making us see ourselves through the eyes of another or of the whole. An example of big data is your Facebook feed: Facebook filters out all news that it thinks does not match your world view (i.e., it keeps us stuck in our own echo chambers). Examples of deep data mirroring are the case clinics and global mindfulness practices described in the u.lab link above.
Another mechanism for generating deep data (i.e., data that help us to see ourselves and to deepen our awareness) that we have developed over the past decade is Social Presencing Theater (SPT). SPT practices help complex stakeholder groups to see themselves and their evolutionary patterns through the mirror of the whole, thereby shifting their individual consciousness from ego-system to eco-system awareness. We are now working to develop SPT as a research methodology that allows people to visualize and understand the deep (and mostly invisible) structures of social change. We see the potential for SPT “scans” to do for social field research over the next decade what MRI scans did for mindfulness and neuroscience over the past decade.
(4) A Community of Eco-System Catalysts
The fourth building block deals with people. The best concept is worth nothing if the faculty do not embody these new forms and the principles of student-centered learning. The requirements of today’s tenure-track system put faculty on pathways that keep them far from the experiences that are most relevant to reinventing the type of education described here. We need a new faculty track for reflective practitioners who are more deeply involved in major projects of societal transformation and who can share their knowledge-in-action with students while also helping learners deepen their own capacities for embodied knowing.
(5) Places, Platforms, and Practices for Making the System Sense Itself
The fifth building block concerns places, platforms, and core practices. The piece most needed here is places: high-quality spaces that are designed and structured to build vertical literacy.
Figure 2 summarizes these five building blocks that, if put into place, could prototype and accelerate the journey of higher ed institutions toward 4.0 worldwide—a journey that in many microcosms of higher ed has already begun to take shape.
Five Bold Initiatives to Actualize the New University
While I have been holding the vision of such a new university for some years, it is only now that I feel it is completely doable. To advance the journey toward realizing it, we—the core team of the u.lab and Presencing Institute community—will launch five major initiatives throughout 2018.
(1) 4.0 Labs: Co-shaping the Future by Activating Generative Fields
We will convene 4.0 Labs at both the country and the regional level. We are currently working with the government of the Netherlands and Scotland on prototyping a country-level lab. We intend to launch the European 4.0 Lab in June 2018. Each of these 4.0 Labs will co-define its own focus at the outset. With the United Nations Development Group (UNDG) we are discussing how to use 4.0 Labs to accelerate the implementation of the Sustainable Development Goals (SDGs) on a country level.
The key idea of all these labs is very simple: the next wave of innovation in food, farming, finance, health, learning, and leadership will be highly interrelated and sourced from a shared co-creative 4.0 territory (see Figure 3 below). Since no one can do this alone, we need to create cross-sectional infrastructures that support these initiatives on that journey.
(2) u.lab 2x: Transforming Our Economy
Our second initiative will be launched in March 2018. A joint eco-system of sites and platforms among HuffPost and PI will capture and share the new economic narrative that is shifting the economy from ego to eco. Starting in April, each month our online platform will present inspiring, interactive, 60-minute live-broadcasts. Between the monthly live sessions we will hold global community cafés where change makers from across sectors, systems, and cultures can join the conversation. These will incorporate video-based discussions in small breakout groups and help us to move from traditional media and social media to more interactive and engaging forms of conversation, and from there to globally distributed ways of co-generating future media that change the world for the better.
(3) Social Field Research Summer School
The third initiative focuses on launching a research project that blends SPT practices, , and data-driven third-person research to investigate the deep structures of social fields. The focus in 2018 will be on establishing the research group and integrating these methodologies. Starting in 2019 an annual Berlin Summer School for Social Field Research will invite 50 leading awareness-based action researchers from around the world to work with each other and with senior thought leaders and investigators in their fields. The intention is to run the Berlin Summer School for 10 years in order to do for awareness-based field research what the Mind and Life Institute did for mindfulness and neuroscience: establish a new domain of research and replicate it worldwide.
(4) Eco-system Catalyst Masterclass
The fourth initiative, the masterclass for eco-system catalysts, will target the most advanced practitioners and activators of social eco-systems of innovation in order to help them advance their skills, mirror and support each other on their journey of Self, and interweave their respective innovation ecologies across regions, sectors, and cultures. This masterclass will be a year-long journey limited to 50 participants. The first cohort will start its journey in Boston in October 2018. As a group they will activate and cultivate a globally distributed innovation ecology. From that group we expect a new breed of young faculty to emerge who are literate across all of the intelligences discussed above.
The fifth initiative focuses on upgrading our place- and web-based infrastructures to better serve the evolving needs of our rapidly growing global community. One key focus is on finding physical campus areas for all of the above (which together will constitute the “u.school”). The first conversations for such a campus are happening in Berlin. The longer term intention is to establish campus areas in all major cultures and geographies. These u.school campuses will partner with multiple universities to co-deliver a curriculum in vertical societal literacy across all system levels (Figure 1 matrix) and then create open source resources that allow for the replication of this curriculum in universities worldwide.
Reinventing the Idea of the University
The classical university was based on the unity of research and teaching. The modern university has been based on the unity of research, teaching, and application. The emerging 21st-century university, I believe, will be based on the unity of research, teaching, and civilizational renewal. To transform higher education into its most advanced evolutionary state requires nothing less than a full inversion of its traditional discipline structure toward 4.0 ways of innovating and learning.
The purpose of education is not to fill vessels. It’s also not to spurn people who diligently rearrange the deck chairs on the Titanic. The purpose of the 21st-century education and university is to help us develop what matters most: vertical literacy—the capacity to sense and actualize our highest future possibility in the face of disruption.
All the elements for making this happen at scale already exist. By connecting them we can activate a vibrant global eco-system of 4.0 Labs, place-based hubs, change maker communities, research initiatives, distributed media producers, and eco-system catalysts—in short, a living ecology that can protect the flame that Plutarch was talking about and that we need to pass on from one generation to the next. For it is this flame—the flame of the creative human spirit—that at no point in the history of our planet has been so at risk, so attainable, and so necessary for addressing our ecological, social, and spiritual divides. We need intentional places to kindle, cultivate and evolve that flame.
At the entrance to the Academy of Athens there was an inscription that said: Let no one enter here who does not know math and geometry. What should the inscription be at the entrance to the new university that we aspire to create today, 2,400 years later? Maybe it could read: Let no one enter here who does not know that the issues outside are a mirror of the issues inside; i.e., let no one enter here who is vertically illiterate. The new university comes into being—the flame is kindling—wherever and whenever we bend the beam of collective attention back onto ourselves, whenever we shift our awareness from ego to eco in order to regenerate our economic, democratic, and educational systems from that awareness and source.
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.
Transforming Our Lives, Transforming Our World
The Sophia Institute is a center of learning that provides innovative programs that foster the rise of the Feminine, cultivating wisdom and mindfulness, for a more just, sustainable, and flourishing world. Sophia offers retreats, lectures, classes, and special events, featuring nationally and internationally renowned leaders and teachers.
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.
The basis of GPIW’s work is the dynamic expression of unity, emerging from the heart of wisdom of the world’s spiritual traditions, and our own hearts, into a community. We believe this narrative can help animate social and economic structures and systems that better reflect humanity’s natural evolution toward greater wholeness. An essential part of this shift is the coming into a balanced and sacred relationship with the earth and all living beings. Feminine wisdom and the power of love can serve as the fulcrum for this inner and outer transformation.
Wir brauchen ein verändertes Verständnis von Natur und Umwelt. Es erfordert, nicht nur an die eigenen Kosten und Nutzen zu denken, sondern Natur als ein unersetzbares Gut zu sehen, welches auch für unsere Nachwelt zu bewahren ist. Die ökologische Krise ist somit auch eine ethische Herausforderung!
Für etwa 80% der Weltbevölkerung spielt Religion eine Rolle in ihrem Leben. Die Integrität der Natur zu achten und zu bewahren ist eine wesentliche Botschaft aller Religionen. In der gemeinsamen Erkenntnis der Religionsgemeinschaften hinsichtlich der Bedeutung des Lebens und der Natur liegt somit ein Schlüssel zu einem nachhaltigeren Umgang mit der Natur.
Interreligiöses Zusammenwirken im Bereich Naturschutz dient darüber hinaus dem besseren Kennenlernen untereinander und dem Frieden miteinander und der Natur.
Prof. Dr. Marcel Hunecke ist Umweltpsychologe. Interessengebiet unter anderem die Erforschung kontemplativer Praxis für Nachhaltigkeit.
Ethik ist Herzenssache
Wir leben in Zeiten globaler Herausforderungen. Das hat auch Auswirkungen auf den Einzelnen. Doch wie lässt sich ein sozialer und ökologischer Wandel erreichen? Das Netzwerk Ethik heute verbindet die persönliche und gesellschaftliche Ebene: die Arbeit an sich selbst mit solidarischem Handeln.
Ecopsychologists have suggested that mindful awareness of our interdependence with nature may not only help us regain our lost, ecologically embedded identity (Roszak, 1992) but may also help us behave more sustainably, closing the documented gap between proenvironmental attitudes and behaviors. We suggest more specifically that, in contemporary consumer culture with its dearth of proenvironmental norms and cues, mindful attentiveness may be necessary to develop sustainable habits. To explore the connection between mindfulness and sustainable behavior, we measured 100 adults attending a Midwestern sustainability expo on two mindfulness factors: acting with awareness and observing sensations. As predicted, acting with awareness was significantly positively correlated with self-reported sustainable behavior. This finding is consistent with the idea that, until sustainable decisions become the societal default, their enactment may depend on focused consideration of options and mindful behavior. In contrast, observing sensations did not predict behavior. This calls into question the notion that feeling connected to the world outside of ourselves is a precondition for sustainable action. We call for more research to further test the validity and generalizability of our findings.
Recent imaging results suggest that individuals automatically share the emotions of others when exposed to their emotions. We question the assumption of the automaticity and propose a contextual approach, suggesting several modulatory factors that might influence empathic brain responses. Contextual appraisal could occur early in emotional cue evaluation, which then might or might not lead to an empathic brain response, or not until after an empathic brain response is automatically elicited. We propose two major roles for empathy; its epistemological role is to provide information about the future actions of other people, and important environmental properties. Its social role is to serve as the origin of the motivation for cooperative and prosocial behavior, as well as help for effective social communication. ?? 2006 Elsevier Ltd. All rights reserved.
Humanity is facing increasingly complex environmental and sustainability challenges. Current coordination mechanisms, problem-solving strategies, and modes of scientific inquiry, teaching and learning appear insufficient to address these challenges. As a result, inner transition (embodied in notions such as mindfulness and compassion) is emerging as a potential new area of exploration. The “Contemplative Sustainable Futures Program” was set up to explore this new area and create space and opportunities for learning, networking and knowledge development on this topic. In this context, special attention is given to the issue of – what we call – ‘mindful climate adaptation and risk reduction’.
taken from https://www.lucsus.lu.se/research/urban-governance/contemplative-sustainable-futures
Christine is an expert in sustainable city development with focus on inclusive climate change adaptation, disaster risk reduction/ management, climate policy mainstreaming, urban resilience and transformation.
The research at LUCSUS focuses on sustainability challenges such as water conflicts, food security, land use changes and urban transformation – and is often conducted in international cooperation. We have a strong international research profile through the centre’s involvement in the Earth System Governance Project and by the appointment as a Right Livelihood College. We also coordinate the Linnaeus program LUCID (Lund University Centre of Excellence for Integration of Social and Natural Dimensions of Sustainability).
Mindfulness in Schools Project (MiSP) is a charity whose aim is to inform, create, train and support the teaching
of secular mindfulness to young people and those who care for them.
AISCHU ist ein erfahrungsorientiertes, wissenschaftlich fundiertes Rahmencurriculum für die Implementierung der Haltung der Achtsamkeit in den schulischen Unterricht (von der 5. Klasse bis zum Abitur)
We are working to make Stanford a compassionate place. This includes having students, faculty, and staff sign on and reaffirm the Charter for Compassion, and to collaboratively create a Five Year Compassionate Action Plan signed by President Hennessy, VPUE Harry J. Elam, Jr., VPGE Patricia J. Gumport, and the ASSU Undergraduate Senate.
While science has made great strides in treating pathologies of the human mind, far less research exists to date on positive qualities of the human mind including compassion, altruism and empathy. Yet these prosocial traits are innate to us and lie at the very centerpiece of our common humanity. Our capacity to feel compassion has ensured the survival and thriving of our species over millennia. For this reason, the Center for Compassion and Altruism Research and Education (CCARE) at Stanford University School of Medicine was founded in 2008 with the explicit goal of promoting, supporting, and conducting rigorous scientific studies of compassion and altruistic behavior. Founded and directed by Dr. James Doty, Clinical Professor of Neurosurgery, CCARE is established within the Department of Neurosurgery. To date, CCARE has collaborated with a number of prominent neuroscientists, behavioral scientists, geneticists and biomedical researchers to closely examine the physiological and psychological correlates of compassion and altruism.
We are a global community exploring the potential for secular mindfulness training and practice to contribute to more sustainable, caring and socially just societies. We believe the human capacity for mindful awareness is vital for effective responses to social, economic and environmental challenges; and that mindfulness practice, courses and communities need to be responsive to the social and political context of individual stress, wellbeing and change.
The Center for Ethics and Transformative Values at MIT is dedicated to inquiry, dialogue, and education on the ethical and humane dimensions of life. As a collaborative and nonpartisan think tank, The Center focuses on the development of interdisciplinary research and programs in varied fields of knowledge, from science and technology to education and international relations
Psychology and Consumer Culture provides an in-depth psychological analysis of consumerism that draws from a wide range of theoretical, clinical, and methodological approaches. The contributors to this edited volume demonstrate that consumerism and the culture that surrounds it exert profound and often undesirable effects on both people’s individual lives and on society as a whole. Far from being distant influences, advertising, consumption, materialism, and the capitalistic economic system affect personal, social, and ecological well being on many levels.
Authors address consumerism’s effect on everything from culture, ethnicity, and childhood development to consciousness, gender roles, identity, work stress, and psychopathology. Contributors provide a variety of potential interventions for counteracting the negative influence of consumerism on individuals and on society. The book makes a strong case that, despite psychology’s past reticence to investigate issues related to consumerism, such topics are crucial to understanding human life in the contemporary age.
“All Creation” is a living archive of faith and spiritual practice views on biodiversity and today’s environmental challenges.
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.
‘Walking the talk’ is a collection of interviews and stories from young adults on how the younger generation are engaging with faith, spirituality and social action amid the challenges of our times.
Spirituality in a time of global crisis
Young people are growing up under the influences of globalisation, consumerism, social media and new technology. They face a future beset with multiple challenges to our planetary stability, such as global ecocide, the rise of religious extremism and the refugee crisis. The millennial generation are reported to be the least religious that our world has ever known. And yet some surveys show they are simply rejecting organised religion in favour of self-organised spirituality that draws on many different sources.
This edited collection of stories asks: How are young people engaging with faith, religion and spirituality at this time of crisis and transition?
Generation Y are doing faith differently!
For a start, young people have a more global interconnected outlook. They also have more flexible religious identities. They draw on the wisdom of the different religious practices that are available around them and they relate to each other’s traditions more openly. Many have a deep concern for the Earth, economic justice and a values-based way of life. They are co-creating their own non-hierarchical spaces – either within traditional religious institutions or completely outside them. They build community together and share what nourishes their souls. Most importantly, they cannot separate faith from the need to respond to what they see around them. Spirituality belongs to the inner life but is also the driving force for social action, for building a just and sustainable future.
Young people face many, many challenges – often including a lack of understanding from their elders. Today’s faith leaders also face a major challenge in meeting the needs of this generation and staying in relationship. There is a great need for the talents and unique perspective of the younger generation to be better supported and better understood.
This book will explore these themes through stories, lively interviews and case-studies of new emerging youth-led communities. The book also asks what all this tells us about the evolution of faith in the future and humanity’s changing relationship with the sacred.
Nachhaltigkeit durch Achtsamkeit?, Vienna, Dienstag, 20. Juni 2017
Infos & Anmeldung:
„Mindfulness“ ist in aller Munde. Weisen die vielen Diskussionen und Events zum Thema Achtsamkeit auf einen Megatrend hin? Oder haben wir es mit einer Modeerscheinung zu tun? Und warum ist das Thema für die Nachhaltigkeit relevant? Bei der 14. WU-NachhaltigkeitsKontroverse beleuchten hochkarätige Expertinnen und Experten diese und andere Fragen aus unterschiedlichen Perspektiven. Es geht um die Rolle von Achtsamkeit in Management, Personalführung und Nachhaltigkeit und gesellschaftstheoretische Perspektiven auf das Thema. Eine Übung und Interventionen werden einen direkten Einblick davon vermitteln, was Achtsamkeit praktisch bedeuten kann.
Diese NachhaltigkeitsKontroverse ist eine Kooperation des Kompetenzzentrums für Nachhaltigkeit mit der Executive Academy.
– Karin Bauer, Der Standard
. Dr. Ingolfur Blühdorn, Institut für Gesellschaftswandel und Nachhaltigkeit, WU
– – Thomas Klien, Achtsamkeitstrainer
– . Michael Müller-Camen, PhD, Institut für Personalmanagement, WU
– Helga Pattart-Drexler, M.A., WU Executive Academy
WEBSITE: “Damit ein gutes und konstruktives Zusammenleben möglich ist, benötigen alle menschlichen Gemeinschaften eine Basis an Grundwerten, die sie teilen. Das gilt für die Familie, die Schule oder das Wirtschaftsunternehmen genauso wie für die Gesellschaft im Allgemeinen. Heute, in Zeiten des Internets, einer global agierenden Politik und Wirtschaft und zunehmend multikultureller Gesellschaften, braucht es einen Grundkonsens über Werte und Normen, der unabhängig von Kultur, Religion oder Nationalität gilt.
Die Idee eines Weltethos geht zurück auf den katholischen Theologen Hans Küng. Bei seinen empirischen Forschungen rund um den Globus stellte er fest, dass allen Weltreligionen und philosophisch-humanistischen Ansätzen bereits grundlegende Werte- und Moralvorstellungen gemeinsam sind. Die Goldene Regel beispielsweise, nach der man sich seinen Mitmenschen gegenüber so verhalten soll, wie man selbst behandelt werden möchte, findet sich in allen Traditionen wieder. Ebenso die Forderung, dass alle Menschen menschlich behandelt werden müssen und Werte wie Gewaltlosigkeit, Gerechtigkeit, Wahrhaftigkeit sowie Partnerschaft von Mann und Frau. Für unsere globale Gesellschaft muss ein solcher gemeinsamer Wertekanon also nicht erst entwickelt werden, denn er existiert bereits: Wir nennen ihn „Weltethos“. Jedoch muss dieser Wertekanon immer wieder neu bewusst gemacht, gelebt und weitergegeben werden.”
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.”
BiNKA (German acronym for education for sustainable consumption through mindfulness training)
is an inter- and transdisciplinary research and development project funded by the Federal Ministry of Education and Research (BMBF).
It aims to investigate the relationship between mindfulness and sustainable consumption in an intervention study.
BiNKA is a cooperation of the Technische Universität Berlin and the UNESCO Chair of higher education for sustainable development at the Leuphana University Lüneburg. Project management is located at the Technische Universität Berlin, in the department of vocational education/economics and sustainable consumption. Three partners in practice, two project partners and several network partners are also part of the cooperation. The project is funded for three years (2015 to 2018) by the German Federal Ministry of Education and Research (BMBF).
“Be the change you want to see in this world”
As the initiator and coordinator of AMA, I feel a deep commitment to the project‘s original intention and ambition. I care particularly about community building and see my conceptual work as a support for community empowerment. I love the diversity of perspectives that we aspire to integrate and the challenges that this aspiration means for my own development. I believe in the intrinsic goodness of all humans and tend to see the unity and connectedness behind apparent cultural or disciplinary differences.
My Background and Expertise:
- PhD in Physics (self-assembly in nano-structures)
- Facilitation & Moderation (Art of Hosting, Design Thinking…)
- Complex systems dynamics (self-organization, emergence)
- Transdisciplinarity & co-creation
- Anthropocene, earth-system science
- Climate change, geoengineering
- Facilitating the team; creating structures, containers and visuals
- Coordinating the website, database, and board of curators
- Vision and strategy development
- Holding space for the formation of trusting relationships & networks
- Presenting AMA to the public
- Administrative and strategic coordination within the IASS
My mission is to promote human flourishing. The last several years my research in philosophy and sustainability has focused on how our inner lives affect our actions, and how contemplative practices can help to positively influence how we interact with and transform our human systems. I am fascinated by that mysterious interplay between the individual and the larger social and institutional structures. The ecological crisis reveals fundamental flaws in the way we relate to one another and our environment. It is also by definition a turning point, an opportunity for us to develop a symbiotic relationship with the earth and each other.