4 Experiencing Wholeness of Existential Dynamics
5 Sensing and Dealing with Emergent Phenomena
1 Introduction
Many different types of leadership have been introduced and discussed
in numberless books, articles, video tapes, CD-ROMs, web sites,
courses, seminars, conferences, congresses: classical
leadership, progressive leadership, visionary leadership,
transformative leadership, innovative leadership, imaginative leaders,
leadership under uncertainty, leadership under risk, leadership at the
edge of chaos, creative leadership, emergent leadership, inspirational
leadership, self-leadership, etc. The authors agree about the major
difference between managers and leaders: the former see and solve
problems, the latter see possibilities to dissolve (go beyond,
transcend) the problems.
Why does the topic of leadership attract so many authors? Is leadership
vital for the existence of human society? Or it is the memory of the
herd-like life of the primates – a memory possibly ingrained in the
unconscious of our psyche - that makes us need ‘shepherds’? Or we all
subconsciously keep memory of the earliest time of our childhood when
each of us was depending on the ‘leadership’ of those who took care
for us? Or it is the thirst for power that becomes so unbearably
strong in some individuals (groups, organisations) that they cannot
help but persistently seeking to guide (direct, lead, instruct)
others?
As long as we differ in our capacity to:
- understand and deal with complexity of life;
- ‘sense’ and cope with various kinds of emergent phenomena, be they
natural or human-created;
- be aware (and in control) of our nature - our emotions and desires,
cravings and passions, ideas and realisations;
- be responsible (and accountable) for our thoughts and words, plans
and deeds;
- communicate, participate in dialogues and negotiations, seek mutual
understanding and consensus;
- master the synergy between our reason and intuition, feelings and
will, endeavours and actions;
- perform and play roles, express emotions, sense of humour,
compassion, and readiness to help others,
leaders will emerge in society.
2 Leaders and Crowd
As our whole body-mind structure has been poisoned by being unable to
distinct ourselves from the sources of hatred, anger, greed, fear,
envy, jealousy, vindictiveness, lust, and many other destructive
feelings and thoughts, and to prevent them from moving within us
along the whole history of human kind’s existence, there is no chance
for those whom we honour as leaders to be free from expression of the
above mentioned qualities.
What may differ leaders from the crowd (the public, the majority), it
could be their charisma - their ability to perform and speak
well, persuade and convince, arouse public’s passions and excite the
crowd with emotional speeches and promises, - as well as their
skilful participation in various manipulative games and plots, lies
and conspiracies, conflicts and wars, aimed at removing rivals,
gaining supporters or just serving interests of much more powerful
cliques or individuals which, while preferring to stay in shadow,
fully back the leaders as a reward for their servile
behaviour.
In our days, it is clear that without the support of the richest
companies and financial institutions in the world, today’s political
leaders in the ‘developed’ capitalist democracies would have no
chance to be ‘freely’ elected. The 2001 election campaign of the US
President cost around 200 million dollars; no wonder why he serves so
wholeheartedly the interests of his major supporters - the large
petrol companies in Texas with their hard-to-satiate thirst for access
to the richest resources of crude oil in the Caspian region and the
Middle East. The US wars against Afghanistan and Iraq led by G.W. Bush
mirrored the yearning of the US petrol giants for global economic
power.
Incidentally, a rare type of leaders might emerge, who like Mahatma
Gandhi and Matin Luther King can see and speak the truth, and live and
act in accordance with what they preach and teach. Such leaders live
not at the periphery of the life dynamics, where the majority of us
live, but at their centre . At the periphery, we constantly
strive to pursue transient goals and superficial entertainments,
selfishly crave for material possessions (money, power, fame) and
satisfaction of ever-emerging animalistic drives and desires. Those
who live at the centre have understanding of the wholeness of
existence and know how to let its vibrant essence naturally express
through their experience, their thoughts and feelings, words and
actions.
They strive for enlightenment and wisdom not in order to better satisfy
all kinds of egoistic ambitions, but to help (with the power of their
knowledge, good will, benevolence, unconditional love, and
compassion) people who are victims of social injustice, suppression,
exploitation, disasters, maladies, delusions, prejudices, brainwash,
and ignorance.
They do not hurry to agree with the majority, as they know that in
every society ruled by money the mind of the majority is constantly
controlled by the richest social elite either through media
manipulation and disinformation (as in the Western type of
democracies) or through outright oppression and depravity (as in the
countries with totalitarian regimes). “No sane being would work
his entire life within a hierarchical social structure designed to
financially enslave him, and voluntarily choose to support the superior
life styles of the top twenty percents of society” ( Tibbles, 2001), without being subjected
to a constant control exercised by the latter through all kinds of
militants and servants: presidents, prime ministers, dictators, and
‘freely’ elected governments with their advanced machinery for
generating and sustaining power - armies, police, intelligence
agencies, media, technology, science, and the whole system of economic,
financial, legal, medical, educational, cultural and other
institutions.
The crowd cannot tolerate individuals who behave differently from the
majority. If the leaders do not express what the crowd wants and
fights for, they are unceremoniously rejected. The crowd does not
like individuals who see and speak the truth. It annoys people to
find out that somebody knows more about their lives than they alone
know. This irritates people and makes them feel uncomfortable,
insecure and even frightened when thinking: “ What this strange woman
(man) speaks might be right; then I have missed my whole life. Damn
with those who expose my ignorance and delusion, my surviving without
a clue about any other purpose to be born, besides the purpose to
earn money in order to consume, multiply, enjoy pleasures, and
eventually die!” Many are the examples of leaders who, after
attaining the truth, were stoned to death or poisoned or burn alive
or shot.
Individuals, who honestly seek to penetrate into the essence of their
own lives and uncover the potential hidden in this essence, do not
strive to become leaders of the crowd; they are happy to be leaders
of their own lives, to be aware of their capacity to grow in
consciousness, and to be responsible for the realisation of this
capacity. Paradoxically enough, without striving to become leaders,
they attract people through the way they are, through the examples of
their own lives, through the way they relate to themselves, the others,
and the environment.
3 Emergent Leaders
In the paradigm of complexity, the leader is seen as an individual who
naturally emerges out of the group interactions with a
distinguished ability to think and intuit, feel and experience,
relate to the others and wholesomely affect their minds, hearts, and
souls.
Leaders who are imposed from outside of the interactive dynamics of a
group or organisation are not emergent leaders; their success as
leaders depend on their ability to understand as deeply as possible
the nature of the dynamic interactions in the organisation where they
have been appointed as leaders, the emergent phenomena, and
self-organising drives produced through these interactions.
In the paradigm of complexity, the leader is not a person endowed with
the capacity to guide (guard, direct, instruct, command) others people.
When complexity of social dynamics increases, spreads, and moves into
greater and greater acceleration, it becomes difficult for the
leaders to reveal and follow even their own ways, let alone the ways
which the others must follow (assuming that ‘the others’ are capable to
think, feel and experience by themselves). “Follow not me but you!”
used to say Friedrich Nietzsche in his “Der Wille zu Macht” – “Will
to Power” - (Nietzsche, 1901), and these words make sense for
everyone who navigates through the life dynamics.
What is possible for a leader to achieve, through earnest individual
efforts, it is knowledge and practical skill how
- to lead oneself through the
labyrinth of life while nourishing and realising his/her creative
potential;
- to become self-aware:
alert of what s/he feels, thinks, experiences and intuit;
- to be responsible for
his/her own thoughts and feelings, words and deeds;
- to live in the present –
to see the world with unprejudiced and open mind as it is now ,
and not as it was in the past or as it might be in the future,
- to strive after wisdom –
the faculty of seeing the whole in the ‘parts’ and the infinite in the
finite, – harmony – the faculty of experiencing the unity of
the existential forms and the eternal rhythm of their dynamics, -
and freedom - the faculty of self-finding,
self-expression and self-realisation within the universal laws of the
existential dynamics operating at each and all scales of
manifestation: organic and inorganic; animate and inanimate; physical
and psychic; individual and social; outer and inner; micro and macro.
The above qualities are not magical; they can be consciously developed,
practiced and strengthen. Those, who succeed in realisation of these
qualities, naturally attract followers and this happens without
asking or waiting for society to formally confer on them titles of
leaders.
In the paradigm of social complexity (where the word complexity
is used in its original meaning expressed through the Latin word ‘
complexus ’ which means ‘whole’) – a paradigm centred
in the holistic exploration of social interaction and emergence
, social self-organisation and criticality, as well as in
the holistic study of non-linear and chaotic dynamics of life ( Dimitrov, 2000
; Dimitrov, 2002 ) – an emergent
informal leader is seen as a person with capacity to
(1) understand
and experience reality as an expression of the whole of existence;
(2) ‘sense’ and
deal with spontaneously emergent phenomena;
(3) ride the
waves of self-organisation as manifested through complexity of nature
and life.
4 Experiencing Wholeness of Existential Dynamics
In the paradigm of complexity, the existence is seen as an unbreakable
wholeness (Whole) of dynamics manifesting at different scales.
Human dynamics unfold at specific scales imbedded in the
macro-structure of the universal dynamics. While a gigantic supernova
occurs at the gross scale of the universe, a creative insight (or joy,
love, fear, anger, etc.) of an individual ‘explodes’ at a much more
subtle scale – the scale where the swarm of human thoughts and feelings
constantly moves. Same all-embracing existential dynamics, different
scales of their manifestations! This idea was strongly supported by the
great physicist of the 20st century Heisenberg: “The same regulating
forces, that have created nature in all its forms, are responsible for
the structure of our psyche and also for our capacity to think"
(Heisenberg, 1971: 101). Existence does not select a special kind of
dynamics to manifest through humans and another - through the rest of
the existential forms.
Although we all live in the whole of the existential dynamics, there
are individuals among us who are aware about the whole living in
them and seeking expression through their lives. These individuals are
capable to integrate their genuine experience of the existential
whole – the experience of its rhythm and harmony, its infinity in
space and time, and its urge to create and transform - into their
individual consciousness. Moreover, they are able to express this
holistic consciousness in their daily life and to transpire its
inspirational power to the others through
- their ability to identify
themselves with the whole, with the universal, with the eternal;
- the strength of their
experience-rooted awareness that the human species are exponents of
something much greater and worthier than a bunch of chaotic
individual drives, subconscious urges, animalistic desires, and
selfish endeavours;
- their joyous sense of being
inseparable part of an all-pervading mysterious Whole, in
which the flowing movement from one experiential event to another
happens effortlessly;
- their search for the timeless
Centre of the all-pervading web of existential dynamics (forces,
energies, substances, forms) and the umbilical cord that has the
power to connect those who discover it (within the depths of their
innermost selves) with the timeless Centre ( Dimitrov and Hodge , 2002).
5
Sensing and Dealing with Emergent Phenomena
Every phenomenon and process in organisations and society arises out
of dynamic interactions of many interdependent and complexly
interwoven agents (individuals, factors, forces, influences). The
emergent phenomena and processes obey two simple ‘laws’:
- Only emergence in potentiality - in a ‘state of implosion’ - can
transform into emergence in actuality - in a ‘state of explosion’ ( Dimitrov ,
2002a);
- Any act of emergence is inevitably preceded by manifestations of
subtle and yet perceivable dynamics ( Dimitrov , 1998).
These laws show how important is for the leader to explore and
understand agents’ interactions; it is in the whirling dynamics of
these interactions where the emergent phenomena become activated,
that is, transformed from a state of emergence-in-potentiality into a
state of actual manifestation. The major factor for this
transformation is the nature of the agents’ interactions - the
degree of activation of each agent, the strength of the agents’
interconnectedness and interdependency, the degree of
complementarity between the stances and actions of the individuals
involved in the interactions, the levels of development of their
capacities to think and intuit, their willingness to pursue mutual
understanding and collaboration with one other, etc. The environment,
where the interactions take place, can stimulate, sustain or impede the
processes of emergence.
5.1 Formation of Experiential Patterns
However complex and unpredictable the dynamic interactions in a group
(organisation, society) may appear, their projections onto the experiential
space of each individual (
Dimitrov and Ebsary , 1997) - the space of one’s thoughts
and feelings: ideas and emotions, beliefs and dreams, longings and
aspirations, hopes and expectations - tend to form dynamically stable
patters corresponding to the meanings which one assigns to different
aspects of the interactions. We call these patterns “strange
attractors of meaning” (
Dimitrov , 2000a) emphasising the strange (enigmatic)
nature of their formation in one’s experiential space.
Examples of such ‘strange attractors’ are the meanings which an
individual associates with the overall climate in the group, the
characters, skills and ambitions of the people working in the group,
people’s relationships to one another, the processes of
decision-making and handling conflicts in the group, the impact of
various external agents and conditions on the activity of the group,
etc.
While exploring the spectrum of the experiential patterns revealing
the meanings one construct about the dynamic interactions, as well as
about:
- the forces which shape and
sustain these patterns,
- the factors which make these
patterns change and combine, expand and shrink, dissipate and disappear,
- the ways in which these patterns
evolve, interact and transform,
- the actions which these patterns
evoke,
one deepens his/her living knowledge about the holistic
nature of the dynamic interactions in the group.
If, in addition, the individual increases the weight of his/her own
contribution in the dynamic interactions within the group, then s/he
might develop ability to ‘sense’ (feel, intuit, foresee) phenomena
which are about to emerge out of these interactions, and thus to
recognise them before their actual manifestations.
5.2 Sensing Emergent Phenomena
There is a theorem in Fuzziology – the study of fuzziness inherent in
human knowing ( Dimitrov and Hodge , 2002:39) –
that says: we can understand only as much of the world as we have
developed and realised within ourselves.
Our understanding of reality and ourselves grows from within; nobody
can implant or poor into one’s brain a dose of understanding prepared
outside of one’s own capacity to think and experience. The
knowledge, which we ‘borrow’ from books and experts, must be
internalised, that is, digested by our own intelligence, using our
own mental and emotional efforts, in order to be understood and become
a factor for the growth of our consciousness. When the consciousness
expands, we are able to see more of the world around us, to develop
and realise more of our unique inner potential to understand and
experience. Phenomena, which we considered as spontaneously emergent -
unpredictable and unexpected, - at some level of our capacity to think
and know, are not qualified as ‘emergent’ any more at any higher level
of developing of this capacity; their appearance is a result of clearly
understood interplay of causes.
Example: When we understand that people’s health is inseparably
connected with the health of their environment, there is nothing
emergent – unpredictable and unexpected - in the explosion, however
large in number and variety it might be, of people’s diseases and
deaths due to a fatal increase of the pollution of the air (water,
soil).
So, the key factor for developing our ability to sense emergent
phenomena lays in the development of our consciousness. Of course,
this is not an easy process. It has very little to do with
accumulation of fragmented scientific knowledge or mere collection
of facts information. Today’s stressful and competitive conditions of
life, the illusory imperative towards material wealth and consumption,
the constant fear of unemployment, crime, terror, war, lethal
diseases, catastrophes, disasters, etc. – fear, which makes it easy
for the handful of the richest in society to control the majority -
make our minds neurotic. And with neurotic minds, to grow in
consciousness is impossible .
In the practice of the ‘classical’ leadership, it is assumed that the
leader must put significant efforts to influence the thoughts and
feelings of the others, to impose changes in the dynamic patterns of
meanings formed in the experiential space of each individual, and to
know how to manipulate, if necessary, their brains using charismatic
speeches and persuasions. The paradigm of complexity reveals an entirely
different way for leaders to influence the development of their
organisations: not by trying to impose changes in people’s
understanding, but through persistent efforts aimed at ‘cooling’
their own minds, harnessing their will, concentrating their attention,
honing their awareness and thus expanding their consciousness.
Sine qua non for this to happen is a genuine effort on behalf of
the leaders
- to minimise their egoistic drives
and thirst for selfish achievements, and
- to master their skills for
creating possibilities for people to understand what impedes their
realisations.
5.3 Dealing with Emergent Phenomena
As everyone is much ‘closer’ to his/her experiential space than to the
experiential space of any other person, it is easier for an individual
to explore and deal with the dynamic patterns of meanings, which are
formed within his/her own experiential space than in the space of
another person. Any change in these patterns appears as a change in
the meanings which the individuals associates with specific signs of
their reality and leads to changes in the ways they interpret and
undertake actions in response to these signs. The actions inevitably
‘breathe’ emergent phenomena in the environment.
While exploring the links between the changes in the experiential
patterns and the emergent phenomena following these changes, the
leaders can gain understanding about those changes, which bring forth
emergent phenomena in harmony with the mission of the groups
(organisations) the leaders belongs to.
Leaders who master their ability to instigate such kind of emergent
phenomena may develop skill to create them, that is, not only to
sense the emergent phenomena in their group, but also to manage them –
make them appear and change in accordance with the leaders’ vision.
There are three leverages for mastering leaders’ capacity to sense and
deal with emergent phenomena: reason, intuition and the power of
will .
5.4 Synergy between Reason, Intuition and Will
According to Varela – one of the godfather of self-referential
philosophy of the autopoietic (self-creating) nature of life
(Maturana and Varela, 1980), - intuition is “a basic human ability
which operates constantly in daily life” in tandem with our reasoning.
“Intuition without reasoning is blind, but ideas without intuition are
empty” (Depraz, Varela and Vermersch 1999). Not mental speculation
about complex dynamics of life, but awareness of their unfolding is
at the core of the modus operandi of intuition.
The higher the degree of one’s awareness, the greater is the chance
for experiencing those precious moments of ‘convincing clarity’, which
characterises every intuitive insight, every spark of human
creativity.
Depraz, Varela and Vermersch indicate three dynamic phases of human
awareness: suspension of one’s habitual thought and judgment
followed by conversion of attention from ‘the exterior’ to ‘the
interior’ (from the external manifestation of nature towards its
internal manifestation in us) and ending with letting-go or
maximal receptivity towards the living experience (Depraz, Varela and
Vermersch, 1999).
Although deeply emotional experiential events may trigger spontaneously
the initial phase of one’s awareness, this phase usually requires an
intense use of individual will power (zeal, energy, determination,
concentration). Without will power, the flow of habitual thoughts
(and actions attached them) can hardly be broken. All kinds of
traditions, customs, standards, and stereotypes keep the mind
drifting along what is adopted (accepted, approved) by the commonsense
majority in society.
If one succeeds in suspending the habitual thought, the attention then
turns inwards, distancing itself for a while from the world outside;
this is the second phase. Here the will power – the power of
concentration – works together with the power of reasoning keeping the
latter focused on understanding one’s own intellectual and emotional
attitudes, motives, values, virtues.
In the third phase the duality between external and internal worlds
seem to dissolve into a state of maximal openness and receptivity,
‘letting-go’ of any voluntary tension. In such state, the individual
awareness, and thus the potential for emergence of intuitive insight
reaches its climax.
The three phases of human awareness link tightly the will power and
reasoning with intuition. This link is of vital importance for the ‘best
practice’ of leaders’ performance.
6 Riding
Self-Organisation: Secrets of Apotropaic Leadership
Self-organisation is a core concept in the Paradigm of Complexity used
to describe the process of formation of orderly patterns out of
apparently chaotic dynamics. Under specific conditions, the intensive
interplay of chaotically directed forces and energies suddenly
transforms into clearly distinguished consistent dynamic patterns. The
patterns and the forces sustaining them form inseparable wholes: the
forces sustain the patterns and, at the same time, the energy within
these patterns feeds the forces.
The self-organised tandem ‘pattern-force’ is demonstrated in any
holistic vortical structure (vortex). Examples of vortices in nature
are: eddies, whirlpools, whirlwinds, tornadoes, maelstroms,
hurricanes, etc. The forces, which emerge out of a vortex, can be of
extremely great magnitudes.
Our galaxy represents a gigantic vortex in the form of a self-sustained
unfolding spiral.
One can hardly imagine how incredibly great must be the magnitude of
the overall self-organising impetus in the universe that serves to
support all the levels of the existential dynamics, including human
(social) dynamics. This drive must act as an omnipotent
self-propelling engine (like the 'engine' sustaining a hypothetical
tornado of limitless whirling power) able to feed with energy the
whole universe with its astonishing variety of ever moving, evolving
and transforming phenomena and processes. One can recognise the work
of this engine in the blossom of a flower as well as in the waves of
the ocean, in the pulsation of a simple cell as well as in the beats of
human hearts, in the rhythm of our breathing as well as in the rhythm of
the cycles of solar activity ( Dimitrov , 2000b; Dimitrov , 2000c).
While ignorant or unconscious about the processes of self-organisation
constantly manifesting through our nature, we follow them automatically
and dance like slaves under the tunes of all kinds spontaneously
emergent ‘self-organised’ instinctive drives and desires.
While aware and conscious about the processes of self-organisation in
us, we are on the way to master them. This is exactly what is required
from the leader: to be able to see and ride self-organisation (and
thus to understand and master its unfolding) at different levels of
manifestation in her/his own nature: physical, emotional, mental,
spiritual. Otherwise, the leadership is doomed to fail: a blind
human being leads other people to nowhere.
We refer to the kind of leadership that is in harmony with one’s
endeavour to master her/his self-organising nature as apotropaic
leadership , where the word ‘apotropaic’ is of Greek
origin and means “having power to avoid destruction or avert evil
influences”.
Towards destruction - catastrophes and disasters, bondage and
suffering, pain and grief - lead us those who following the cult of
ego are driven mainly by their will to power - an ill-will, which
they seek to impose on the world for their own pride, glory or
pleasure.
By understanding self-organisation as manifestation of their innermost
nature, the apotropaic leaders become aware of the ways it works within
them. While trying to integrate the experience of the wholeness and
universality into their individual consciousness, the apotropaic
leaders broaden the horizon of their experiencing and understanding of
reality, and push further the boundaries of their consciousness. This
helps them feel and understand the impetus for self-organisation as
expressed in another person, and even recognise the obstacles, which
impede its realisation. Once the obstacles are seen, the apotropaic
leaders may facilitate emergence of conditions helping people
understand and deal with what impedes the unfolding of their potentials.
The apotropaic leaders abstain from judging another person by their
own standard of knowledge and truth. It is impossible to ‘fix’ or
‘improve’ one’s urge for self-fulfilment. The only ‘tool’ for help,
which the apotropaic leaders can offer, are their own wholesome
lives - the depth of their understanding of the life’s conundrums,
and a sincere readiness to share this understanding.
The self-organisation in individuals (as well as in all the living
forms in nature) is a sacred process of unfolding of their inner
potentials. No one can re-create this potential in one’s life span. No
one can win when fighting with it either. Any external intervention
aimed at modifying one’s self-organising ability tends to produce
alien (to one’s nature) effects with unpredictable consequences.
The realisation of individual self-organisation can reach its creative
apotheosis only with real, authentic dynamics; therefore any imitating
or following other people’s behaviour, or borrowing other people’s
knowledge and skill decreases the chance for finding one’s own way
for self-realisation. While encouraging us to follow recipes offered
by all kinds of experts and gurus, society weakens our individual
capacities to genuinely experience and consciously develop the power
of our creative self-organising nature.
Therefore, it is a challenge for us to become apotropaic leaders of
our own lives.
7 References
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