“You have brains in your head. You have feet in your shoes.
You can steer yourself any direction you choose.”
— Dr. Seuss
Things are changing. They always have. Human history is an unstoppable motion, continuously striving towards transforming itself. All kinds of change processes have been happening to humanity since day one. Our self- and world-view, our habits, and ways to organise life changed quite a few times during our existence on Earth. Change happens for many reasons, it’s also a big philosophical question whether it at all needs humans in order to occur. What I’m interested in writing this text is the intentional change. More specifically, intentional cultural change, or shifting paradigms of our times. There is an increasing sense that basic ideas we are guided by and those that shape structures we’ve built to make sense of the world are becoming outdated: the “factory model” of education, mindless overconsumption of planetary resources, intolerance to cultural pluralism, ways of production that lead to environmental degradation, superficial short-term economics-driven politics, neoliberal mindset, cultural integrities challenged by the rapid digitalisation and slow catching up of social and emotional development, and so on. Quite a few people have set out to change that. They are involved in conscious creation of new culture. What is this new culture about and what are the common denominators of it across and beyond different “departments” of society — that’s the question I set off to explore. I sat down with a few people from different fields and asked them a handful of questions on what the transformation they participate in is all about. Although everyone I talked with comes from a different background, common insights have emerged that cross disciplinary boundaries. What follows is a personal reflection on change of values, enriched by cross-pollinated viewpoints of people I’ve met on the way. It’s not a settled account of things, but rather a current crystallisation of what could be described as catalyst elements for transformative processes taking place in the world, or let me rather say in my world, in the world that I experience.
“And the day came when the risk to remain tight in a bud
was more painful than the risk it took to blossom.”
― Anaïs Nin
Thinking about transformation on the three levels it is usually looked at (individual, community and global) I find the individual transformation most interesting, most directly affect-able by an individual. It’s always hard to talk about the global ways and complex systems whose behaviour we can never entirely see, understand or predict. Though one could assume that community transformation follows when individuals in the community change, and global transformation happens when the first two are being proactively practiced worldwide and grow into a global movement.
Personal enlivening is what I think enables individual change. It's a word that is a compilation of personal maturity, empowerment, confidence, ability to make decisions and take responsibility over one’s life, to be attentive to the world around and act accordingly. It’s when people become more conscious of their own values and more courageous to stand up for them. "It’s important to train people to be leaders of their own change”, says Ricard Ruiz de Querol, who together with his team at Coperfield is working on different facets of transformation processes, accompanying teams going through change with strategic support, collaborative workshops and consultancy. Indeed, nobody else can change your life except you. This kind of personal autonomy mindset is being fostered, cultivated and cherished through supporting structures and practices like self-directed learning in educational settings, Agile practices in work environments, initiatives encouraging people to do more things with their own hands again, such as makers movement or urban gardening, and other pursuits where people learn to take initiative and responsibility, to grow personally, to wake up to themselves, to trust that they know best what they need, what they want and how to get there. Even though the latter often emerges through encounters and shared insights. But about this later.
Enlivened sense of self also comes from the body. In the body we feel who we are, what we resonate with, what is good for us and what isn’t, where our truth is and where we may be guided by ideas foreign to our inner being. It’s by bringing the body into our daily awareness, tuning in to its communication through sensations, feelings, felt sense, inner flow, that we regain our personal integrity. Enlivening and integrity are inseparable. On the individual level we cannot live without integrity. Or we turn life into a continuous struggle - with this or that part of ourselves, with the not accepted, the hidden, the turned into shadows, the not allowed. Integrity means that when our internal truth radar catches something that doesn’t feel right we do not try to shut it down, we do not rationalise our way out of feeling it. It means that all parts are integrated. What we think, feel, want, sense — all go in one direction, without one dominating or excluding the others. Each part is heard. Respected. Taken into account. Feelings are often misunderstood, but it is actually through our feelings that we learn about what’s important to us, what we value, how we are tuned-in with different aspects of reality. Stanley Kubrick said “the truth of a thing is the feel of it, not the think of it”. The trouble with feeling is that it’s full of unprocessed stories from our personal history. And the courage to let go of what is old and outdated and to follow what is now being perceived and lived by each one of us is a giant leap of personal emancipation.
“I live on Earth at present, and I don’t know what I am. I know that I am not a category.
I am not a thing — a noun. I seem to be a verb, an evolutionary process –
an integral function of the universe.”
― R. Buckminster Fuller
With personal enlivening comes a wish or even a need to live more meaningfully. Personal purpose finding takes quite a bit of attention, presence and tuning-in to your inner and outer worlds. Love drives purpose. To find your love, what you really care about and focus your action towards it is a big task, especially if you are a curious one and the whole world interests you, or at least half of it. Curiosity leads the way to purpose.
Purpose gives us meaning and brings long-term value. Ricard Ruiz de Querol says that in their processes of transformation they ask clients two questions — why and what for: “why” comes from the past, “what for” is for the future. “What for” aims to reach all the way into the core underlying values that move people, “there has to be a real intention for change, not just general clichés like “we change because of digital transformation”. The language can be wrong from the beginning when people say “technology will change the world”. It’s not technology, it’s the people — how do people create it and what will they do with the technology.”
Organisations with purpose do better. Connecting with people through values, they create shared purpose. In case of companies, people are more and more conscious about how brands and their products have an effect on things and increasingly choose value-driven brands over the others. “The most important brands make you feel something. They do that because they have something they want to change,” — David Hieatt, co-founder of HiutDenim and TheDoLectures, writes in his book Do Purpose. Such brands feel human. They have a purpose. David writes that purpose can come from defining your enemy, whether it is bad design, pollution, ugliness, or other things that bug you. From there you understand what you want to change. As well as remembering that you have limited time, as everyone living on this planet. Time is our biggest gift, and the tough questions at the end might be “Did I use my time well?”, “Did I do what mattered most to me?” “Did I find my love?” “Did I pursue it like a wild hungry dog?”.
When values of individuals change these values spread further into larger structures: companies, organisations, and institutions. The work of universities has traditionally been about doing research and educating students. According to a recent research conducted by Kennisland, a collective working on sustainable societal renewal, this is also changing. More and more universities embrace a wish of “generating social impact”. They write about how some universities aim “to move from understanding society towards advancing society”, and emphasise that “working in a more multidisciplinary way within the academy” is a crucial moment if these intentions were to generate impact. This movement towards advancing society is not only about dissolving the strict boundaries within the academia, but also between universities and the outside world. The question of how educational institutions could open their doors for the outside world in meaningful ways is also present for Amsterdam University of the Arts (AHK). Bridget Kievits, a vice-president of the AHK executive board, with her team are considering inviting back to the university those who have already graduated but who may want to come and learn further, to update their compass to better navigate in the ever-changing world, or even to come in another role and share their knowledge and experiences with the current students.
Purpose finding is a movement towards a more meaningful life, professional and personal. In fact the two are becoming increasingly connected. Our time is not divided into departments, like a university building. So whether at home or at work, whatever field we are working in, we want to spend our time more meaningfully.
“A dream you dream alone is only a dream. A dream you dream together is reality.”
― John Lennon
“Our efforts to describe and understand the world are directed away
from the experience of being alive and being in relationship.”
— Andreas Weber
Collaboration mindset is one way of calling the change in relationships between humans. This word differs in different sectors. For some, a more fitting word would be co-creation, participation, engagement, or a mindset of inclusion. The core however stays the same — individual and systemic change go together. Who we are is always in relation to others. So more respectful, attentive, inclusive, less hierarchical relationships to each other are at the core of change processes in different fields.
Based on their values people create networks, fostering more connected, more real and deeper relationships. Sharing stories over a cup of tea with Wieteke Vrouwe I got an insight into her affluent experiences with these. Wieteke engages in projects for social innovation and leads a variety of learning programmes for social matters at Kennisland. “When I was working as a researcher in social psychology experiments, I would have to assess social situations in a laboratory settings, which in my opinion is not representing reality. I was the one who had the power to make interpretations and decisions as to what my research results meant. This power to interpret reality in such a way can be problematic. That’s not the way I wanted to do things.” To solve this problem together with fellow like-minded practitioners they created social labs at Kennisland - a format that allows doing social research work in real life setting. Focused on one specific social challenge (for example, youth unemployment, loneliness, education challenges), they bring together all stakeholders involved with the issue. Encouraging people to listen to each other, to be human. They ask questions that are real for people, like “How do you feel?” “How do you want to live your life?” “What is valuable to you?” “How can we help?” These practices are a beautiful example of how you can create a policy together with people for whom this policy is actually being designed. It’s incredible what can be accomplished by a seemingly simple act of bringing people together and creating a context for genuinely listening and talking to each other.
The rise of cultures of co- (co-working, co-living, co-designing, co-creation) signs the end of traditional hierarchical structures that rely on territorial thinking, sealed divisions, reporting systems, job titles, and academic degrees. In these new settings of cooperating with people it becomes more about who you are in reality, what you care about and how you act upon it, how engaged you are, who you are in relationships with others, how well you understand and express yourself and let others do the same.
Once traditional hierarchies leave the stage, the importance of meaningful work comes in. You do something not because someone in charge tells you to. But because you choose to do it. You find your meaning in it. And therefore you also feel personal ownership over the work. It brings the idea of the 'commons' closer, it changes ownership towards co-ownership. 'Commons' can be resources, things or projects managed by people who are co-responsible users and co-creators. Working with one another becomes a choice. Choosing to engage with each other people join forces based on shared purpose and trust. Trust goes both ways: trusting and being trustworthy. Transparency, network thinking, empathy and eye-level open communication become essential. By empathy I don’t mean it in a superficial way of “let’s like everyone”, but rather understand it as an interpersonal sense of being able to see, feel and recognise the other person and not our assumptions or interpretations of them.
“Vision always needs practice”, — says Diana Krabbendam — “we develop by doing.” Diana is leading The Beach, a community-driven project hub in Amsterdam, where they bring together different people who live in the neighbourhood, the locals, the newcomers, and create connections between people by creating meaningful places where people can develop on their own terms, while doing personal or common projects. “We are guiding people to find their own ways to do things. And even before that, to start defining their own challenges.” The Beach as an organisation is working towards contributing to creation of a more shared neighbourhood. An ecosystem within a larger ecosystem of the city. This also means that new ways of relating to each other in a shared decision-making processes are evolving. “We need new processes of decision-making. We need to be taking into account more intangible things, emotions and emotion networks, and not only formalistic or rational factors like risks, benefits and so on.” says Michiel Schwarz, who is also one of the co-founders of The Beach, and a cultural change thinker and innovator. — “We are in a new territory. We need to find new ways of relating to each other, so that everyone is heard. This is why the idea of ‘commons’, which is seeing a revival in social change movements, becomes so important.” Elements of such practices are already there, giving us glimpses of what is possible, and waiting to be brought into a more cohesive system through further collaborative discoveries in the everyday living laboratories of our communities, our friendships, and our minds.
The trend for cultural institutions too is to become more empathetic and connected with their local communities, aware of people’s values, needs, and challenges, in their diversity. “Modern cultural institutions need to embrace intercultural community-driven development to make sense of themselves. Otherwise you end up with the wonderful infrastructures we created in order to share the ideas and the wealth of world heritage, that are serving only a very small part of the population, and are therefore not fulfilling their full potential.” — says Jasper Visser, a cultural innovator and change-agent working with a variety of cultural institutions worldwide. There are certain things that need to be done to keep society prosperous and sustainable, so cultural institutions can take responsibility for some of these challenging tasks and address them. Jasper believes that these institutions need to engage and respond to local circumstances of their communities, aligned with the local sociocultural, environmental and political contexts. Being storages of great art, facilitating individual experiences of reflection and aesthetic experiences is wonderful, but often not enough in today’s world. So the museum has an opportunity to become a multidimensional space. “Museums are about ideas,” — adds Jasper. “So when a society is faced with global or local challenges, museums could help the communities find new ideas, adapt to new circumstances, be sustainable, resilient and prosperous in the long-run.” A community then transforms from being an audience towards becoming stakeholders and participants. Not only museums but also libraries, galleries, and other cultural institutions can take care for the communities they are part of, and invest into building and supporting these relationships. That’s where the real value is coming from.
“The aim of life is to live, and to live means to be aware,
joyously, drunkenly, serenely, divinely aware.”
― Henry Miller
Developments described above are largely based on unraveling of genuine attention. Another word for it is presence, referring to a state of being and perceiving grounded in the present moment rather than operating within some preconceived categories. To be there when we are there. This outlook has emergent qualities rather than fixated ones. For example, viewing a person as a being in becoming, defined by what emerges from the synergy of their interests, rather then by a title or another fixed definition slapped onto them. Out of such a state of attention a different kind of action can take place, one that makes meaningful change possible. One that is based on seeing what is happening around us and understanding how we can contribute and take care of the world we are part of.
Usually we are taught to control reality rather than pay attention and experience it. We need control of course, otherwise our lives turn to chaos. But the excessive control is hurting us. It often has to do with a habit to dominate our own minds and bodies, or those of others, in order to achieve some goal. Habits of domination come from obsession with productivity (and therefore specialisation, competitive comparison, and “knowing” how things should be. In her TED talk Amanda Palmer says that we’ve been obsessed with wrong kind of questions of how do we “make” people do something (pay for music, in her example), when in fact it’s about connection, about really seeing each other. Being attentive to someone, you perceive who they are and what they want, and from there you see if you're going the same way.
Change towards genuine attention is connected to dignity, beauty and fear of being in the present moment. To really encounter the moment, ourselves and others for what they are involves courage. We often stay at what seems a safe place of looking at the world through the glasses of our education, experiences, believes, and other historical heritage. Even if often doing so prevents us from more sincere and spontaneous interactions with the world around. It’s like having a big overloaded suitcase, full of old frames of references and old feelings, that we’ve been carrying for far too long. To unclench our hands and let go of that suitcase is an act of courage.
Everyone finds their own catalysts to arrive at a state of attention grounded in the present. One I like is a kind of life poetry, a feeling of awe at life and its mysteries, poetic ways of noticing and seeing the world, thinking and doing things. Poiesis in ancient Greek means to create. Artists of all kinds have a sense of heightened perception of life around. They could be our guides to rediscover this poetic vision, to spend more time in wonder of the world we are living in, of each other, and of ourselves. This is one of the reasons why we started Visual Strolls and why the portrait of LaForesta is changing every season. So that every now and then we can look at the world through the eyes of a different artist, discover another way of seeing things, explore new perspectives. (To read more on how I understand art click here.)
Another slingshot into more presence is a practice of unification of body and mind attention - a reciprocal recognition and link between interoceptive awareness and reflection. It starts with a continuous conscious effort not to interpret, but to witness, to be alive in our senses, while inner experiences are responding to the outer on different levels of consciousness. It seems especially relevant in the world where we find ourselves increasingly in a situation where there is a screen in between us and the direct experience. When our bodies are hardly involved, and more and more we trust the eye and brain of a machine to bring the world closer to us. (To dig deeper into the subject of body-mind reconnection and consequences of this process on different levels and layers of existence check out Body Matters.)
“What you think, you become.
What you feel, you attract.
What you imagine, you create.”
The world is full of contradictions. Opposing forces are at play everywhere. They guide our life experiences, get us into and through life’s battles. Transformation is a continuous search for dynamic equilibrium between those forces. Balance is created by oppositions. When the pendulum goes too far in one direction, new ideas and new practices emerge to restore the balance. Our perception of the world is balancing between the objective and the subjective, the rational and the irrational, intellectual and intuitive, inner and outer, directed and free, magical and ordinary, right brain and left brain. Our understanding of value comes from the equilibrium between these.
One area that has been critically out of balance with respect to articulation and recognition of value is a struggle between the quantitative and the qualitative. Globally, governments still continue to call GDP most valuable measurement of how well people in any given country are doing. They place value on a number that takes no account of human or environmental wellbeing, nor any other values that exist outside the markets and financial indicators. That’s also an example of an utterly outdated value indicator that is described by the recent Club of Rome Report. The creators of this report look at a few different factors that are out of balance in Western societies (including human/nature, men/women, individual/collective, and others) and call a restoration of this balance, a shift in the worldview — “new Enlightenment”, described as a fundamental transformation of thinking towards a more holistic worldview that takes into account and respect the opposing forces: which is humanist but not anthropocentric, open towards development but sustainable and taking care of the future. Though instead of “new Enlightenment” I prefer the word Andreas Weber, a poetic philosopher, uses, which is Enlivenment, understood as an “upgrade of the deficient categories of Enlightenment thought – a way to move beyond our modern metaphysics of dead matter and acknowledge the deeply creative processes embodied in all living organisms”. (For a deeper insight have a look at Enlivenment: Towards a fundamental shift in the concepts of nature, culture and politics)
The ‘dictatorship of numbers’ is changing. In fact the quantitative and the qualitative need to balance each other, as they serve a larger equity and include economical, social, emotional, educational values, values that inspire people to live, values of personal growth, or those that emphasise the impact people have made. Many schools are rethinking their ways of evaluating students, as traditional school tests fail to measure a myriad of important qualities, like grit, humility, passion, leadership, integrity, persistence, compassion, endurance, entrepreneurship, work ethics, commitment, ability to inspire, collaboration, fighting spirit, empathy, creativity, teamwork, vision for the new (a list inspired by Vala Afshar). Kennisland research on co-creation of knowledge questions how scientists “translate ‘soft data’ like experiences, ideas and emotions into measurable indicators and classifications to enable generalisations and to make comparisons across different groups”. There is a growing understanding that some relevant data cannot and should not be made ‘measurable’. "In addition to it we need stories that can uncover the nuances and exceptions that make up complex social reality.” Indeed we cannot understand complexity of living systems by trying to measure, standardise and generalise. This way we reduce human experiences and undermine truth. As the noted educator Elliot Eisner put it, “Not everything important is measurable and not everything measurable is important.”
Opposites need each other. Yin needs Yang, just as much as Yang needs Yin. Gregory Bateson, anthropologist and holistic thinker, wrote in Mind and Nature: “Rigor alone is paralytic death, but imagination alone is insanity.” Whole picture includes no less than everything.
“Learn how to see. Realize that everything connects to everything else.”
― Leonardo da Vinci
Children know that. Living systems theories too tell us that everything is connected. The world is comprised of systems nested within other systems that are nested within other systems that are all interconnected with each other. The relationship between them is where the meaning and power lies. Everything exists in a continuous unfolding relationship to each other.
At Sitra, the Finnish innovation fund, they are envisioning, researching and cultivating ideas and practices for the new Era of Well-being. Wellbeing is a holistic concept, if we look at people as holistic systems within their environments. Physical wellbeing cannot be separated from the emotional, mental, social, or environmental wellbeing. Our wellbeing is inevitably connected to the wellbeing of the world around — the quality of food we eat, water we drink, air we breathe, the qualities of what we perceive, sense and interact with, including our relationships with other people.
Circularity of living environment calls for designing our built environments as ecosystems. “Human beings, our ways of organising our lives are as much part of these ecologies as nature and the physical world,” — says Michiel Schwarz. We discussed with him how what we value, what we think we need, directly influences what and how we produce, how we design our world and everyday lives, from food to health, to business models and institutions, what is private and public, how we view ourselves and others. It also influences what we give power to both physically and in terms of our attention. Everything is in relationship with everything, so learning to see any issue not separate but in a web of other issues it’s related to, is crucial to a holistic mindset and outlook.
Also learning is circular. It never stops. Ideas that we are holding are seeds of other people’s ideas, constantly moving in relation to each other, in an ecology with each other. The world is not made up of separable items of knowledge, in which one can be tested by a series of disconnected questions with true or false answers. We are living densely linked lives in a diverse non-linear interconnected world, where knowledge and narratives around it become socially constructed. Rethinking what education means, what needs to be taught, how, whom and when, is on the agendas of many educational institutions. How education can support people in gaining a better sense of themselves, of multitudes of their capacities and talents, cultivating qualities really needed in life, helping to choose a direction to take and leaving it open and free to evolve at the same time. Holistic understanding of education is not only about the process of learning per se, it’s also about the whole context, the surroundings where you find yourself (how much of natural environment do you experience, what’s the built environment like, how much light there is, etc), how much do you move, who are the people you are learning with, what are your relationships, etc etc.
We are multitudes. We too are versatile holistic systems. We are not one thing. And we need to be able to explore those different parts of ourselves, variety of our intelligences and abilities that involve our minds and bodies. We need to be able to travel to different parts of ourselves. Being exposed to different perspectives and ways of doing things is extremely important. It affects the way we think, feel, decisions we make, relationships we build. Liberal arts education is an example of educational philosophy that aims to teach people to see the whole landscape of any chosen subject, its diversity and continuous unfolding, instead of looking at divided contexts of disciplines in standardised and simplified manner.
The need to reunite our worlds is clear. At the same time there is no one size fits all. At Foresta KIDS, for example, for the educational projects we engage in we try to find a balance between self-directed learning and “phenomenon-based learning” focusing on cross-disciplinary concepts and real world issues. It’s a balance between people’s own self-chosen adventures and an invitation into the ones we have designed for them. Inner capacity of any particular human is striving to realize itself and therefore needs to be free to create its own structures, and at times to be guided and supported. At the base of everything we do together with people is a search for a balance between encouraging self-awareness, individual inquiry, imagination and creativity (as the power to imagine and incrementally create things with your own hands) and social awareness, and attitudes that lead to connection with others. What we see as crucial aspect to our formats is for teachers to embody the qualities they teach others, and to keep alive the process of their own learning and becoming. That’s the meaning we put into our understanding of holistic learning.
Looking at the higher education, practices implemented at Fontys School of Fine and Performing Arts are some of most inspiring to me when it comes to re-integration of our world in a broader sense being addressed by the academia, through such projects as an interdisciplinary week (when students from different faculties are creating a common project), or teachers working together to unify theory and practice of a subject (at a dance faculty, for instance). Another example I feel connected to is an interdisciplinary summer school of design Rihards Funts and his team are building together in Sigulda, Latvia. Inspired by Black Mountain College they are weaving together arts, crafts, science, design, embodied awareness, working, living and learning together between teachers and students.
Also for a museum holistic experiences matter. Following our conversation with Jasper Visser, a more extensive impact a museum can have is when people’s lives are being affected on multiple levels. “It’s when you didn’t just organise a great exhibition, but you touched lives of people in your community. So that going out of a museum people have grown, learned new things, gained new perspectives, attitudes or relationships.”
CONCLUSIONS and …
“We shall not cease from exploration
And the end of all our exploring
Will be to arrive where we started
And know the place for the first time.
Through the unknown, remembered gate
When the last of earth left to discover
Is that which was the beginning;
At the source of the longest river
The voice of the hidden waterfall
And the children in the apple-tree
Not known, because not looked for
But heard, half-heard, in the stillness
Between two waves of the sea.”
― T.S. Eliot
A more sustainable and holistic mindset is at our doorstep. Will we invite it into our living rooms, working studios, learning spaces? The mental patterns and linear thinking of the industrial era have served their purpose well and are now ready to be let go of. Transitioning from one set of values to another we address limits of our ideas and convictions. The process of growth happens. We understand ourselves better. Personal enlivenment, purposeful work, honest partnerships, genuine attention, search for balance and holistic vision drive us in this journey.
The danger is that this whole ethos of transformation to the better world is easily marketable and can become shallow: unless truly meant and embodied, big words risk to burn out and become meaningless. Vision needs practice. Things that are embodied and real are done with care and reflection, thus making up a good foundation of any transformation that is not a hype, but a true and sincere wish for change.
Leadership starts with the ability to first lead ourselves. For this we need a well-tuned internal compass. To understand what drives us personally, which values give us meaning. Leadership of larger teams is grounded in this foundational self-leadership. When mindset changes, systems and structures follow. Individual and collective change are closely connected to each other, in fact they are inseparable. As much as physical, social and environmental wellbeing are inseparable. Individual impact sets the stage for global transformation, for a vision of that "new era of wellbeing and sustainable future" that is common and at the same time unique to each locality.
Inviting wonder and poetic vision back into our lives, becoming more landed in our bodies, grounding our values, and engaging in real and honest conversations with each other, we build different kinds of relationships. The de-standardised and self-organised cultures of co- become possible. Everything can be described in terms of its relationships. Zoom in and see the details, zoom out and see the context. Institutional boundaries increasingly blur. Institutions are searching to become values-led, sustainable networks aiming to affect people on different levels — beginning with the inner life of the individual and radiating out to touch the world. Agents from different areas become more proactive, merging into one socio-cultural educational and business environment, based on things that matter rather than professional divisions. Changes are happening towards circular economy, purpose-driven companies, sustainable architecture and design, more inclusive institutions, and in many other areas, which I didn’t look at writing this text.
David Hieatt in that same book Do Purpose I mentioned before, quotes Richard Beckhard and David Gleicher who wrote a formula for change. It’s quite simple: DxVxF>R — where D is Dissatisfaction with how things are, V is the Vision of how they could be, F are First concrete steps that can be taken towards the vision, and R is Resistance to change. So making a full circle and coming back to that one transformation we can really affect, which is our own individual one. What's your formula for change? What are your dissatisfactions, visions, resistances and first steps? What’s your intentional transformation about?
If you, dear readers, want to discuss these questions in real life, come and join our next Woods Event in Berlin.
“The creation of the world did not take place once and for all time,
but takes place every day.”
— Samuel Beckett