I am helping to design an interesting gathering in June of next year that will be part of a bigger initiative to shift the values conversation around sustainability. It’s interesting for all kinds of reasons, not the least of which is the conscious invitation of indigenous peoples, social entreprenuers and leaders who are firmly connected to the biggest and most influential systems in our world. We’re seeing what we can do together.
The initiative is called Beyond Sustainability: Cultivating a community of leadership from a platform of reverence. After an intense and creative weekend of designing, here are some of the propositions that we cracked, and some of the architecture needed for shifting values. These propositions are offered as principles for this community od leaders. They are in development, and this is version 1.0. Please let me know what you think:
7 basic propositions for shifting values
- We must operate as a community. The era of the lone wolf is over. There are no single heroes who will bail us out of the situation we have created for ourselves. Together we must act in community, bringing the values of our ancient understanding of the village to play on a modern global stage and never forgetting that as human beings we are built to work together and not in separation of one another.
- We must operate from a platform of reverence. Collectively, many of us who have been responsible and influential in the systems that shape our world have done so divorced from the consciousness that our ancestors held for the deep connections we have for the natural world. Reverence has been a capacity of human life that has kept us accountable to each other and to our environments for hundreds of thousands of years. Many of us have shed that reverence and have dulled our sense to the awe that is inspired by a deep connection to the earth, to each other and to ourselves. Reverence is our operating system, and connection is our practice.
- We need to embrace the practice of crossing boundaries. The answers to our questions lie outside ourselves, in the wisdom of community and collective intelligence In order to access this wisdom and offer ourselves fully, we are prepared to cross boundaries, to travel to unfamiliar places and be there as learners and contributors to an emerging sense of direction. The boundaries that exist between peoples, cultures and lands are artificial and constructed and they have unnecessarily divided us and deprived us of inspiration, wisdom and co-creation.
- We have time only to act and learn. We don’t have time to create a long term plan, develop consensus and choose only one path forward. The hubris of this approach makes any plan subject to the political machinations of the interests embedded in dying systems. Those machinations took the last great global attempt at Kyoto and scuttled it and now we are out of time. The time for planning is over, and the time for a myriad of experiments and activities is upon us. Indeed, the future is already beginning to speak through the millions of activities, social entrepreneurs, community organizers, cultural practitioners, business leaders and teachers who are not waiting for the sanction of the whole, but who are instead addressing the challenges head on and devoting their lives to saving humanity from it’s own stubborn refusal to change. And they are also showing the way forward by sharing what they learn in novel and accessible ways.
- Our way forward is a conversation about values AND tactics. Exploring values without tactics is wishful thinking and employing tactics without values is reckless. We need to employ the tactics of hope from a platform of reverence, supported by a community of influential leaders who are connected to the systems that need to change.
- Social entrepreneurs and traditional peoples are the sources of the world views and practices we need for the world. There are people in the world whose lives are devoted to practices of accessing the sacred source of reverence, crossing boundaries, collaborating with others, seeing themselves in relation to the natural world, and sharing and giving away what they know and have acquired. These fundamental practices represent both the foundation of many traditional indigenous communities and represent new ways of doing business, governance, education and social development. We have tools that will allow us to be in deep connection with one another face to face and across oceans, and these tools amplify and make possible the practices that stem from a platform of reverence Social entrepreneurs and indigenous peoples are sources of powerful and generative world views, guides on the path, and leaders to the future of a shift in the values that underlie global systems of domination, exploitation, disconnection, violence and greed.
- As a community we seek to become a system of influence. Only by seeing and experiencing our connections to the global web of human endeavour can we truly appreciate our resourcefulness to this call. All of those involved in Beyond Sustainability are deeply embedded in powerful systems and many have channels and connections to the underlying architecture of power in its many forms. Now is the time to put those resources to work, to help hospice the old systems so that they may die gracefully, to midwife the new and to steward the nascent so that we can accelerate the emergence of a set of values that restores right relationship to the the earth and to each other.
The architecture of reverence
Reverence – a profound awe and respect – is the word we are using for the fundamental set of values that we embody. The platform of reverence is based on three fields: reverence for the earth, reverence for the other and reverence for oneself. Cultivating this reverence is the key to growing a set of values based on deep belonging, deep listening and deep presencing. It is a set of values that connects us fundamentally to the source of life and community that lies trampled by humankind’s unrestrained race to modernity. It is a set of values that is generative and is our biggest asset in helping to create and nurture the systems that will restore balance to human life on earth.
The Beyond Sustainability initiative is an invitation to explore and practice together in this cultivation of reverence, noticing what is born in doing so, and devoting ourselves to helping new ideas grow in fertile and creative ways.
Reverence for the earth – cultivating deep belonging
Human beings are prone to forgetting that we are of the earth, children of the universe, embodied and born out of the mingling of material and spirit, containers for the conscious work of the cosmos. When we forget what we know in our deepest indigenous selves, we grow too big. We engage in the suicidal pursuit of domination and exploitation of the land, air and sea, and we become inhumane in our treatment of others, creating and tolerating unimaginable suffering among all living things. This is no mere appeal to sentimental and romantic back-to-the-earth mindset. We are now acutely aware that the brutal dismemberment of human beings from the natural world has made possible our own destruction and the destruction of many other species.
Deep belonging is captured in the Ojibway word dineamaganik, “I belong to everything” or “All my relations.” It is reinforced in the Hawaiian story of the Kumulipo, in which the very pattern of the universe is imparted to the sources of the material world and the increasingly sacred story that western science tells of evolution and the interconnectedness of all things.
Our first practice therefore, is the cultivation of deep belonging, an intuitive and unshakable understanding of where we come from and who we really are, of how the land and the natural world holds us, and of the patterns of nature that flow within us when we open to them. From that place comes the source of new values and new practices.
Reverence for each other – cultivating deep listening
We rush to judgement, take things at their surface value, outsource meaning making to experts and rely on rumour and innuendo to form our opinions of one another. Human beings have a remarkable ability to refuse to see what is right before us, to hear deeply what is being deeply said, to hold each other in the highest respect and compassion. When we cut ourselves off and stuff our ears full of rationalizations, we become inoculated to the pleas of others to be heard and seen as human beings.
Deep listening makes possible aloha, the Hawaiian art of sharing breath, hishook ish tsawaak, the Nuu-Chah-Nulth awareness of interdependence, and k’e, the Navajo concept of being tied together in a weaving of relations.
Deep listening means being with others in a way that allows us to see ourselves in the other, that invites us to open to the wisdom that is held in the centre of every person, that contributes to an emergent experience of community. Traditional communities cultivate this deep listening through ceremony that makes the communities most precious wisdom available to all. We are prepared to listen in that way.
Reverence for oneself – cultivating deep presence
We cannot come to the work as spectators, bystanders or skeptical cynics. Cultivating the shift in values that we seek is work done by people who show up fully, authentically and devoted to the service of life. It is only out of deep presence that we can become teachers of one another or that we ask the questions and seek the help that we need to move our work forward in the world. Reverence for ourselves and for our preciousness is critical for being fearless and helpful in whatever way we can.
A commitment to the practice of presence means that we invite collaboration in this work from a place of deep intent, offering what we can, and asking for what we need, and not holding ourselves back out of fear or arrogance. We are a community of fully present learners AND leaders, comfortable with not knowing the way forward, but confident in our own abilities to discern and act powerfully from a place of deep and interconnected reverence.
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That is one of the principles of wayfinding, which is simply to say that if you don’t know what to do, start anywhere and follow it somewhere. Each step will reveal the next thing to do.
For a beautiful, beautiful exercise in doing this, go here and play for a while with the ToneMatrix.
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Jon Husband has been threatening to write his book on Wirearchy for as long as I’ve known him, and I can’t wait for it to come out, but in the meantime, he is posting what could well be a chapter from it in two parts over at his blog in a post he calls Perspectives on Designing and Managing Knowledge Work.
(This is me nudging him to get it done so I can add it to my list of books by friends…:-) )
In a synchronous moment, also today George Por, a mutual friend of Jon and I published a nice set of thoughts about collective intellegence and spaces in organizations for the new to emerge.
It’s so interesting to be relationship with people thinking so deeply about organization.
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I’ve suggested that in networks we come together around a purpose and objectives, and then begin to discover appropriate skills sets and motivations amongst members of a given network .. after which we begin to negotiate what we are going to do and why, who’s going to do what,how and by when, and then make this strategic information available, in full view, to all who are participating in the conversations, exchanges of information and the actual work (which often consists of pointing each other to pertinent just-in-time information that will make achieving the negotiated objectives easier or more efficient).
The more I am working with relationships as the essential element with organizational sturctures that work, the more I am coming to realize that the glue that binds structures together is intimacy, friendship and respect. Maturana and Bunnell in their paper on love in organizations note:
There is something peculiar about human beings: We are loving animals. I know that we kill each other and do all those horrible things, but if you lookat any story of corporate transformation where everything begins to go well, innovations appear, and people are happy to be there, you will see that it is a story of love. Most problems in companies are not solved through competition, not through fighting, not through authority. They are solved through the only emotion that expands intelligent behavior. They are solved through the only emotion that expands creativity, as in this emotion there is freedom for creativity. This emotion is love. Love expands intelligence and enables creativity. Love returns autonomy and, as it returns autonomy, it returns responsibility and the experience of freedom.
When we treat each other well, we are capable of being intellegent, creative and free together. When we don;t treat each other well, intellegence, creativity and freedom eludes us. How much traditional organizational development includes love on the menu?
Certainly Jon has been noticing all of this for a long time as an OD practitioner working with the architecture of organizations and communities. His own charting of the shift from hierarchy to wirearchy might be summed up by the watching autonomous individuals be finally recognized as the real part of any organization. As technology advances our ability to work closer together, we find more and more ways to simply operate as companies of friends, making agreements based on the accountability of the heart.
This is not soft stuff I am talking about here. Working this way is what makes major transformations possible in all kinds of fields and sectors. As long as we have energy tied up in defending our small territories and personal fifedoms, we don;t have a full suite of assets to apply to meeting the challenges facing our organizations, communities and world. Being at peace with friends, working side by side with shared purpose, openness and autonomy is what will enable us to become more intellegent than we have ever been, and will provide us with the tools to meet challenges that seem insurmountable any other way.
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The blog posts dried up because my evenings were taken in celebration, but here’s day four.
There is a deliberate pattern that unfolds over the week of the Shambhala Institute. Monday is a day of arrival and orientation to one’s personal intention and the building of a collective field of learning. Tuesday and Wednesday, we enter the learning journey that brings us all to challenge and to the very edges of the internal questions we are living with. Thursday and Friday are about celebration and re-entry into the world.
Thursday saw a plenary session that was startling for its content and its process. Adam Kahane, Meg Wheatley and Jim Gimmian presented a keynote plenary about strategy at the edge, and the edge they tried to cultivate was one where everything we believed in might not be true. We began in small groups discussing the question of what we believed at our deep core. A sample of these beliefs were harvested from the the audience and these beliefs were taken to be representative of the general sense of the community. Such values as inclusion and the power of relationships to transform systems and the beliefs around presence and intention were the sorts of things that were harvested.
When these beliefs were harvested, Meg then asked the question “What if these were all false?” There then began a kind of heady conversation on stage between these three rather large presences about hope and hopelessness and the clarity of living without beliefs at all. Adam invited the audience to pull their chairs around the stage in a tight mob, a claustrophobic crowd all facing the three. It was deliberately provocative and controversial and it seemed to have the effect of leaving people either shocked and confused nd in grief, or elated and detached. I was certainly in the latter group.
I was elated, because I guess I just am. My first reaction to Meg’s question was similar to my friend David Stevenson’s reaction: we were surprised that Meg had adopted the assumption that we believe these things are even true at all. We both know that they are simply beliefs. They could just as easily be true as not, and the question “What if these beliefs were false?” was simply pointing at another belief as well. It felt as if we were playing an odd shell game, shifting around emotional centre from one thing to another until people were finally felt either manipulated or above it all. There was a huge mix of reactions to the plenary along a wide spectrum of emotions.
I think the point of the exercise was to help us find freedom from our beliefs and not be addicted to communities and situations that feed unhelpful views of the world. I’ve seen Byron Katie doing similar work and imagine her hosting that plenary, inviting people not only to question their beliefs but also introduce a practice for how we could continue to question them and in so doing find more and more clarity as we design strategies from the edge where our selves meet reality.
At any rate, I had a shimmering moment of clarity about my own sort of permanent state of optimism. It’s obvious that we cannot know the future, even though many of us are certain that some things will surely come to pass or never change. But in the context of doom versus hope it seems clear to me that optimism may actually be the only useful stance. If things are not doomed, but merely hard, then it would seem that optimism would be a useful place from which to work. But if things are truly doomed and we are all about to face imminent death, then we have a choice: optimism or pessimism will have an equally useless effect. So why not learn from those we have seen die beautifully among us, and choose an optimistic and peaceful death. Making peace with our death, indeed, is really the last act that we will ever get a chance to perform, and it may be that this is what our lives are all about.
It seems clear to me now that pessimism (including the “I’m not a pessimist, I’m a realist” stance) is simply a statement of fear that one is not yet friends with. And if one is not friends with fear, then one may actually not be resourceful enough to be of much use in a crisis, or in a moment of chaos and uncertainty.
In my own life I faced one such moment in in 1995 in a mountaineering accident. A group of us were traversing an avalanche slide on the slopes of Mount Seymour in North Vancouver when one of our party slipped and fell 300 feet off a cliff. In the moment that she disappeared, I found myself extraordinarily calm. Three of our party were rather more panicky and were unable to be of much help until we got them to safety, The two of us who remained calm were really living in a state of extreme optimism . The only thing to do was be peaceful and resourceful and get help as quickly as we could. It turned out that our friend survived and in fact the rescue effort was a text book example. I was struck during and afterwards that my adrenal state was actually calm. Of course there have been plenty of times when I have been frightened and useless, but in that deep crisis, my body somehow adopted calm presence as a response. I was fearless and unworried. My friend had gone over a cliff and six of us remained with an overwhelming need to find safety before we could do anything about her. But without that calm, we were in extreme danger.
It seems to me that a pessimistic stance is more about the individual’s fear of inadequacy. If you feel overwhelmed, you give up. But two people in exactly the same situation may react in totally different ways, meaning that there are no givens about any situation or any result.
I sometimes use a juggling metaphor to describe what I think of as my stance that “I’m not an optimist, I’m a realist.” When you juggle you are working with the reality of gravity. Gravity ensures that every ball that drops will hit the ground. That is reality. But juggling is not so much cheating gravity as it is entering a partnership with it – the reliability of balls dropping at constant rate is actually what makes juggling possible.
When I teach people to juggle they generally come in one of two attitudes. A pessimist might generally watch me juggle and say “I could never do that.” Even as they gradually learn to work with one ball and then two and then three, they will deny the possibility that they could ever juggle. Usually what they are speaking is their fear of inadequacy or embarrassment at failing. Perfectionists are often pessimists because the reality never lives up to their ideal. Pessimists often give up on themselves and me, and they never learn the deceptively simple act of juggling three balls.
Optimists on the other hand approach the situation with curiosity and are usually interested in the aesthetic experience of juggling as well. Optimists learn fast because they recognize immediately that the balls always drop, so there is no problem, and their challenge is to gain more and more mastery, producing more and more beauty and living into more and more amazement at what they can do. Once they learn one trick, they hunger for more, they take satisfaction in what they can do and seek to improve and do it better. They are fearless about their learning and this resourcefulness produces results that continue to surprise them. I have taught people with very little perceived natural ability to juggle within three minutes. I have also taught people who don’t believe in them selves as much, but who take so much longer because we have to break through the belief that dropping the ball is wrong.
The truth is that the balls always fall to to the ground. The beauty of juggling is simply the ongoing possibility that the balls might not drop.
When we partner with reality it doesn’t matter what beliefs we carry. They are all false. And so, taking the advice of my mentor and hero and partner Caitlin Frost who is a deep practitioner of Byron Katie’s work, we need only question the beliefs that cause us suffering and not worry about the ones that don’t. If we can think of a peaceful reason for keeping a thought, we should do so. If not, work to shed the thought and make friends with reality. I can see this work now as terrifying optimism, a fierce sharpening of our own edges where we meet the world with resourcefulness, power and care.
This week I was reaffirmed in my belief that my work is to continue to be in the world living and working at every turn with the possibility that today the whole thing just might not fall apart.