Creativity and Consciousness

The basic premise of Transformative Leadership is that everyone can lead, and that particularly in this transformative moment, everybody contributes to, and in fact co-creates, the world we live in, whether conscious of their agency or not. Every choice, every action, every discussion, every interaction is a reflection of how we are leading our own lives. Transformative Leadership invites everybody to ask what kind of a world they are creating through their thoughts, beliefs, actions and interactions. Transformative leadership is, at its heart, a participatory process of creative collaboration and transformation for mutual benefit. At the core of Transformative Leadership are 4 orienting concepts, Ways of Being, Relating, Knowing, and Doing, that assist in the framing and development of our understanding of the world, and our own approach to living and leading.

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Our lack of awareness of Being results in bewildering experience. The intrinsic inner radiance, the inner light of Being arises out of primordial luminous spaciousness, the unbound openness of unbound pure potentiality. When this primordial ground of Being is veiled and obscured by the lack of experiential awareness, we can be locked into dualistic experiences, and consequently the non-dual nature of the field of Being is experientially foreclosed. The sense of indivisibility of all phenomena and awareness is experientially foreclosed. The capacity to see into, feel into and see through the lucidity of phenomena as the very field of Being becomes foreclosed and densified. We then live contained in mind alone. There is no experience of the field of Being. Without the field of Being we easily become things and objects both to our self and to others.

Creativity in adults is highly valued in our society. Personal creativity contributes to inventiveness, innovation, social and cultural change as well as political development and economic progression. The creator is an innovator, a problem solver, an entrepreneur, an artist. Creative people have rapid and effective responses that help them to achieve their life goals and allow them to enjoy the journey. Creativity is both a skill set and a unique and individual character structure that is developed throughout childhood and fine-tuned in adolescence and adulthood. Education has a key role to play in its development. Positive creativity inspiring experiences at every stage of the educational journey are needed. This is especially true in early childhood. Educators who rise to the creativity challenge will be well rewarded in rich teaching experiences and the joy of seeing children reach their creative potential in supportive and integrated learning communities.

Creativity and imagination are the most important ingredients for coping with post-normal times, according to Sardar.This paper looks at the way creativity itself is being transformed in the West, from the individualistic/atomistic view of Modernity towards a more contextual, collaborative, complex approach. It explores the potential and possibilities for this more participatory creativity to help go beyond the ‘‘crisis of the
future,’’and argues that the centrality of creativity must go beyond the mythology of genius and inspiration to inform philosophy, ethics, and action. Philosophical reflection and the imagination of desirable futures can emerge from a creative ethic that stresses the value of generative interactions and contexts that support creativity.

Embodiment or embodied awareness is a way of understanding the body. The body is not simply the external body, the body is the lived body. Both the 10 th century Kashmir philosopher Abhinavagupta and the contemporary French phenomenologist Merleau Ponty have a similar view of the lived body, or better 'lived' embodiment. A person may have a most beautiful external objective body but minimally lived in. Embodiment allows us to understand and conceive of the body as a way of living, experiencing and of perceiving through the medium of our embodiment. The body is the medium of the field. A person perceives not simply through eyes and ears alone, but through the whole body. Our body is an instrument of perception. Our body is an instrument of knowingness. The embodiment of awareness is the lived embodying of primordial awareness that liberates our being in the world. The embodiment of awakened awareness pulsates in resonance with and within Being itself.

We have two ways of knowing. Our mind knows forms, things, both subtle and gross. Faces, hands, buildings, trees, math formulas, mind knows subject and the mind knows otherness. The mind knows dualities, the mind knows me and you, us and them, and this and that. Mind knows time, mind knows the past, the present and the sense of the future. The mind knows things and entities, the mind knows beings, infinite numbers of beings and things. The mind knows difference. The mind thinks conceptually, feels affectively, imagines through imagery, the mind has sense and the mind has memory. The mind knows dualistically.

In an increasingly complex, networked, and rapidly changing world, creativity
has taken a central role. There is enormous interest in creativity in education, business, technology research, and emerging fields such as social innovation and design. Coupled with a proliferation of popular as well as academic discourses of creativity, this situation presents researchers with complex, multidimensional challenges that cannot be addressed exclusively from the perspective of one discipline. This new global context requires a transdisciplinary exploration of creativity, particularly since the articulation, expression, and practice of creativity appear to be in flux in society as well as in academia. The networked society, generational differences, and the focus on business innovation have turned attention to collaborative, distributed forms of creativity that have only recently begun to be studied systematically.

This essay outlines the characteristics of what I call the ‘totalitarian mindset’. Under certain circumstances, human beings engage in patterns of thinking and behavior that are extremely closed and intolerant of difference and pluralism. These patterns of thinking and behaving lead us towards totalitarian, anti-pluralistic futures. An awareness of how these patterns arise, how individuals and groups can be manipulated through the use of fear, and how totalitarianism plays into the desire in human beings for ‘absolute’ answers and solutions, can be helpful in preventing attempts at manipulation and from the dangers of actively wanting to succumb to totalitarian, simplistic, black-and-white solutions in times of stress and anxiety. I present a broad outline of an agenda for education for a pluralistic future. The lived experience of pluralism is still largely unfamiliar and anxiety inducing, and that the phenomenon is generally not understood, with many myths of purity and racial or cultural superiority still prevalent. Finally, as part of that agenda for education, I stress the importance of creativity as an adaptive capacity, an attitude that allows us to see pluralism as an opportunity for growth and positive change rather than simply conflict.

"The concept of improvisation has become increasingly popular in the discourse of organizational theory. This paper explores the several aspects of improvisation, in the context of musical, organizational, and everyday activities, in order to address some of the philosophical issues relevant to this emerging interest. It addresses, for instance, the way the term improvisation has fallen into disrepute, referring to something that is, ultimately, a pale and messy copy of the ‘correct’ way. It argues that in western music, this can be traced to the modernist valorization of the order provided by a written musical score, perfectly representing the composer’s wishes, and the concomitant devalorization of the spontaneity and creativity of musicians who, before approximately 1800, improvised a substantial amount of their performances. Connections are made between the modernist concept of organization and postmodern or complexity-based approaches that stress creativity as an emergent property of the relationship between order and disorder. It concludes by suggesting that the study of improvisation demands a profound immersion into (inter-)subjectivity, emotions, time, aesthetics, performance, and social creativity, none of which have traditionally been the focus of organization and management studies, or the social sciences in general."

The doctoral dissertation is defined as an original contribution to a field. By definition, this makes the dissertation a creative product, and the result of a creative process. The creative process of doctoral work has historically not been highlighted. The same is true for education as a whole. While there is an increasing call for greater creativity in education, they remain aspirational. In this article we describe the underlying premises and some of the practices of a doctoral degree that has been designed with the intention of foregrounding the creative process.

It is not possible to speak of a single systems approach. There are rather of a number of systems approaches, each loosely drawing on different aspects of a family composed mainly of, general system theory, cybernetics, information theory, chaos theory, and complexity theory. Systems approaches have been used in most of the social sciences, particularly sociology and management, but their use has extended into the arts and humanities.Creativity researchers have used systems approaches drawing on very different sources and in very different ways. The main focus has been to highlight creativity as a phenomenon that occurs in the context of multiple systems, and therefore involves a network of interactions.

Uncertainty is a pervasive feature of our times. In this paper I argue that an age of uncertainty is not a reason for despair, but rather an opportunity to develop and mobilize our capacities for creativity, complexity, and collaboration. Creativity because the future is not determined and has to be created. Complex thought because in an uncertain, networked world our thinking cannot be reductive and disjunctive, but must be able to address interconnectedness and uncertainty. Collaboration, because the crises facing humanity today require an awareness of our shared destiny and in a pluralistic society we need the ability to navigate creativity and complexity together.

In this article it is proposed that approached in the right way, literature reviews can be an opportunity for creative inquiry. The process of the literature review is framed as a participation in a community, a dialogue with those who are part of the community now, and with one’s “ancestors.” The literature review can also explore the deeper underlying assumptions of the larger community or communities of inquiry one is joining and one’s own beliefs, assumptions, and attachments. Three levels are proposed that each provide a different perspective on the construction of knowledge. The article concludes with a brief overview of the way inquiry, specifically in the context
of the literature review, can also be an opportunity for self-inquiry.

Creativity is redefined in a more inclusive and complex way. This article examines old and new ways of viewing creativity, focusing especially on how historically creativity has been considered a male preserve and the need for a more inclusive definition that includes areas such as “everyday creativity.” It places definitions of creativity in their social and historical context, showing how a society’s orientation to a partnership model or a dominator model affects what and who is considered creative. It proposes an un-gendered definition of creativity, highlights the need for this broader definition to meet the enormous contemporary challenges we face, and distinguishes between innovativeness and creativity.

This article outlines the philosophical and pedagogical underpinnings of a masters degree in Transformative Leadership with a specific focus on the role of creativity and self-creation. It uses the design of the degree as a way of address some of the considerable complexities of the field of leadership, but also the larger planetary and personal challenges facing individuals who are committed to contributing to positive social change.

In the era of the 21st century, the best higher education institutions have more than one role. Not only do they educate and train students but they also create new ideas and knowledge for the short-term contemporary issues as well as long-term complex problems. In the strategic goals, five aspects are critical in higher education: the democratization of knowledge and access, the contestability of the market and funding, the research technologies, the global mobility and the integration with the industry. Universities should have strategic plans including strategic goals. In this study, the strategic models and plans of the public (5) and private (5) universities are analysed from the five different aspects. In order to deeply understand the dynamics at these universities, the phenomenological interpretive analysis is preferred. University leaders
and managerial departments should consider market needs and do strategic plan accordingly. Hence, they should develop the strategic thinking capacity of both their academic staff and researchers for short and long terms need of the industry. Results have shown that most universities have wrong perception regarding the strategic model and plan. Neither private nor public universities possess enough knowledge on the subject.
Keywords: Higher education, university and industry partnership, strategic model and planning, higher education management, financing of higher education.

Humans are sentient beings. This means that we are aware of ourselves, our sensations, our subjective thoughts and perceptions, and our emotions. Not only are we aware, but we are aware of our awareness. This is sentience.  This short article describes Jung's four levels of consciousness, enlightenment, and individuation.

Cross-cultural encounters can provide an excellent opportunity for
personal growth by placing us in situations where our understanding
of self and world, and of how we believe things “are” or “should
be,” is severely challenged. In this article, the authors argue that in
the United States, the cultural dimension is often overlooked in our
understanding of personal growth because U.S. individualism
obscures the role of culture in the constitution of the self and that
understanding this dimension makes a vital contribution to self-understanding.
They also view cross-cultural encounters as potentially
creative and draw on the psychology of creativity to explore
the implications of this view. The authors conclude by arguing that
to have the greatest effect, humanistic psychology must both return
to its roots in existential-phenomenological psychology and philosophy
and tackle its own understanding of the self as a culturally
situated phenomenon.

The felt sense of whoness is not a me-ness…me is self-fixation and in fact the sense of whoness can free us from objectified self-fixation. The sense of me often replaces the sense of who. When the experiential nonconceptual felt sense of who is not known or experienced, the felt sense of me-ness arises desperately. The sense of who is unfixatedness and this innate sense of no-thingness can be found and even experienced as ongoing timeless awareness in time. Innermost awareness in its manifestation can be experienced as whoness, no-thingness and open knowingness. The sense of me-ness is self-fixated, self-referencing and this me-ness can obscure the experiential arising of whoness. The sense of me-ness reflects the being in mind alone, and the sense of whoness reflects being deeply within the awareness field. Whoness manifests most directly as pause and within the pause. The pause is unbound in betweeness…the space in between..transitional spaciousness. When the spaciousness of the breathless breath opens whoness can be felt as uncontained and unbound. Whoness is experiential openness….openess without a name or prior to name. We may say openness prior to mind. Dasein to use Heideggarian language. When the breathless breath manifests the experience is always mysterious. What does breathless breath mean? Breathless means no breath, there is no breath. The word breath here, in this context signifies that there is no breath but there is respiration. There is this inner most experience of no breath, no inhaling or exhaling of air and yet there is respiration. There is a respiration without breath and beyond breath. For instance, in the Kechari mudra this breathless breath experience takes place. The breath stops and yet there is an inner sense of breathless respiration. This experience of respiration without breath is described in various traditions of eastern philosophy. In the Dzogchen tradition Longchenpa describes the experience in his great text Words and Meaning. This

It is becoming increasingly apparent that creativity and imagination are key to envisioning alternatives to the problems of postnormal times. At the same time, educational institutions all over the globe are still mired in assumptions from the machine/industrial age, preparing students for reproduction and conformity rather than creativity. This article outlines the philosophical foundations of an educational approach in which creativity is central to scholarship, where learners move from being consumers to creators and from bystanders to participants in the postnormal dance of knowledge.

This qualitative study investigated the lived experiences of highly sensitive persons (HSPs) to better understand the way they experience careers.  Sensory processing sensitivity (SPS) is the underlying personality trait and is present in approximately 20 percent of the population, equally distributed across gender and racial lines.  SPS is considered a non-normative personality trait in some Western societies and subcultures.  Thus, many HSPs experience difficulty finding an appropriate match between innate temperament and career.   
This qualitative research perspective employed semi-structured interviews with 35 participants recruited through social media web sites and snowball sampling.  Participants in the study were primarily from the U.S., but also from five foreign countries.  Participants were chosen based on answers to a recruitment questionnaire and Elaine Aron’s HSP Self-Test.  Major findings reveal a complex, interwoven dynamic interplay between nine major themes: (1) empathy, (2) childhood’s influence, (3) self-care, (4) a rich inner life, (5) creativity, (6) high sensation-seeking, (7) the sociological perspective, (8) the experience of work, and (9) the integral being.  The significance of this study is that it is the first of its kind to investigate this topic in a systematic, scientific manner.

By accepting that the formal structure of human language is the key to understanding the uniquity of human culture and consciousness and by further accepting the late appearance of such language amongst the Cro-Magnon, I am free to focus on the causes that led to such an unprecedented threshold crossing. In the complex of causes that led to human being, I look to scholarship in linguistics, mythology, anthropology, paleontology, and to creation myths themselves for an answer. I conclude that prehumans underwent an existential crisis, i.e., the realisation of certain mortality, that could be borne only by the discovery-creation of the larger realm of symbolic consciousness once experienced as the sacred (but today we know it as the world — as opposed to our immediate natural environment and that of other animals). Thus, although we, the human species, are but one species among innumerable others, we differ in kind, not degree. This quality is our symbolically enabled self-consciousness, the fortress of cultural identity that empowers but also imprisons awareness.

According to the Śaiva non dualists Utpaladeva (fl. c. 925-975) and Abhinavagupta (fl. c. 975-1025), imaginary objects, far from being a mere rearrangement of previously perceived elements, are original creations resulting from the free creativity of consciousness. The article examines how the Pratyabhijñā philosophers defend this thesis against Naiyāyika and Mīmāṃsaka theories of imagination, but also how they link it with their idealism, since Utpaladeva and Abhinavagupta contend that the phenomenal world is created by a universal consciousness through a process similar to any individual subject’s activity of imagination. They thus state – as the Advaita Vedāntins or the Buddhist Vijñānavādins – that the world is an imaginary construction; but they refuse to draw from this the conclusion that it is unreal: paradoxically, they consider that the world is real insofar as it is imagined, and they see imagination as an experience capable of leading the individual subjects to liberation.

Phenomenology is the study of different kinds of giveness, the giveness of experience.There are various ways of being open to experiencing the world and the phenomena of the world. The phenomena and the objects of the world and the world itself can be experienced and perceived more or less directly and more or less in the present. The phenomena, the objects of the world and within the world as the world, can be experienced more or less in breadth and depth, and more or less in obviousness and more or less in subtlety. The world can be experienced more or less in translucidity and more or less in darkness, and more or less in openness and more or less in hiddenness, and more or less concealed and more or less unconcealed. There are many ways of experiencing the world and objects of and in the world which are the appearances of the world.

Gustav Fechner, the German experimental psychologist, coined the term psychophysics in 1860, publishing the first mathematical equation to model human consciousness. Fechner assumed that any future approaches to consciousness would include mathematical and physical underpinnings. In 1995, the cognitive scientist and philosopher David Chalmers coined the phrase "the hard problem" as being that of connecting consciousness with some physical substrate.  According to Chalmers, "The really hard problem of consciousness is the problem of experience. Most existing theories of consciousness either deny the phenomenon, explain something else, or elevate the problem to an eternal mystery." As Chalmers points out, unfortunately, the modern scientific community has not yet produced a model of consciousness supported by mathematics and physics, thus no progress in Fecher's "psychophysics." 
However there is growing interest among the scientific community in string theory, the only branch of mathematical geometry that has successfully explained recent discoveries in high energy particle physics. The mathematical proof of string theory requires the existence of a ten dimensional universe.  But in trying to map consciousness, science continues to limit its data search within time and the three spatial dimensions, ignoring six of string theory's ten dimensions  Perhaps because mainstream science tacitly limits itself to four of the ten dimensions, progress has come to a dead end. Accordingly, the most widely accepted theory among neurophysiologists is that consciousness is somehow a "byproduct" of the electrical sparking of neurons, an accidental epiphenomenon of the activities of nerve-filled wet meat.
This paper considers data beyond the four dimensional constraints of the scientific establishment. It is my contention that many recorded accounts of philosophers, mystics, and shamans can and should be considered as data. My thesis is that these accounts express experience and observation within one or more of the additional dimensions predicted by string theory. Any advance in psychophysics must take into account not only the language and domains of mathematics, particle physics, and neurobiology, but also the experiential domains of philosophers and mystics. It is in regarding data from these multiple domains of inquiry that a new model of consciousness will emerge. In this paper I hypothesize a psychophysics, woven of strands from mathematics, mysticism, and physics, to address and solve "the hard problem."

Timeless awareness is the essence of Dzogchen. Time experienced within timeless awareness is also an expression of the essence of Dzogchen. Dzogchen is an ancient form of Tibetan mystic humanism. Dzogchen makes the essential distinction between mind and awareness. A person can be located in mind alone and locked in time. As a person shifts from being located in mind alone (mindfulness) and goes beyond mind alone (mindfulness), one becomes aware of their own awareness. As we focus our awareness on our own innermost awareness, vast dimensions of awareness begin to open and self-reveal its nature to us. Awareness is a multidimensional experience and this awareness is infinite in its horizons. The innate qualities of awareness are spaciousness or openness or emptiness. Another quality of our awareness is luminous radiance and still another is awareness as energy. Awareness is alive and is both vast stillness and unceasing movement. The Union of Mind and Awareness When a person is able to experience the union of their mind and their awareness, then the person has a simultaneous experience of being in time and in timeless awareness. The mind is the place of thinking, feeling, sensation, memory and imagination and the mind is the mode of knowing singularity and difference in the world. This is the realm of ordinary knowingness and this is the realm of duality. Our mind is the realm of time. This time bound knowing is the knowing of you and I, us and them, this or that in time and place.

The focus of Dzogchen practice is to experientially understand the nature of our awareness through awareness itself. To be nonconceptually aware of the nature of our awareness is rig pa or open presence.The root or the source of all phenomena is Presence. This word presence is often used by 14th century Longechenpa as well the contemporary Namkai Norbu and many dzogchen masters as the signifier of ground of being, the ground as presence. Contemporary Christian philosophers influenced by existential phenomenology, such as Paul Tillich and Karl Rahner, describe the ground of being and ground of presence as Divinity. In Dzogchen philosophy descriptors are added such as the divine presence, luminous presence, radiant presence, pure presence, immaculate presence.

The causal relationship between cymatic pattern and Hindu-Yantra exposes the essential pattern underlying the universe. Phenomena that confirm this blueprint are convergent evolution, stigmergy (swarm-intelligence), chaos/complexity theory, exaptation, gestalt, Plato’s-problem and perhaps even sympathetic magic.
The unified-field and collective unconscious are the same; science explains the metaphysical. Ancient Yantra-Mandalas catalogue the morphology of the unified-field.
Cross-referencing quantum theory, biologist Rupert Sheldrake, Carl Jung and media-analyst Marshall McLuhan reveals this new Gestalt. Symbols are the keys to understanding reality. Systems Theory is an important new paradigm.

so clearly shows in his dissertation, between the 8 th and 14 th centuries there were illuminating phenomenological distinctions that were considered essential to understand the great perfection practice of awareness, becoming aware of awareness. These distinctions were primarily made by the Nyingma masters of meditation. The most basic distinction is between the mind of dualistic experience (sems) and the primordial awareness of naturalistic non-dualistic experience or primordial knowingness (ye shes) or (semde). This ye shes is non dualistic knowingness. Unfortunately, many Buddhist texts describe dualism as deluded and non-dualism as non-deluded. This language of delusion is highly prejudiced and is nihilistic in tone and devalues the oneness of the two truths (conventional and absolute reality). They devalue the indivisibility of appearance and awareness and moreover, challenge the validity of the foundational human experience of oneness and difference or duality within non duality. This negative use of language unhappily challenges the divinity of appearance and invalidates the human experience of the Nirmanakaya dimension which is ordinary life. The differentiation and distinction of mind from awareness prevents the bewildering confusion of mind and awareness resulting in the negation of either the experience of non-duality or the experience of duality. Much of the understanding about the difference between mind and awareness was presented in the unfolding of the seventeen Atiyoga tantras that brought forth the heart essence tradition (sying thig). These teachings and instructions are part of the instructional teachings of Dzogchen. These teachings are instructional in the forms of skillful means or praxis for bringing the experience of awareness of awareness into completion. This completion is experiencing the fullness of experience of personal awareness within the vast infinite and multidimensional field of awareness. The essential method is to experience directly and completely primordial knowingness as well as the manifestations of this primordial knowingness such as mind, innermost subjectivity and external phenomenal appearance. Mind, subjectivity and all appearance are the manifestation of primordial knowingness itself. Primordial awareness is the primordial and abiding pervasive condition. Our experience of non-conceptual knowingness or non-conceptual perception opens us to the direct understanding and direct non-conceptual experience that everything and anything is the manifestation of primordial or ground awareness. Primordial awareness is radiance openness or radiant emptiness. Primordial awareness is not simply emptiness alone but the oneness of openness and radiance spaciousness as light. The incompleteness of emptiness alone is recognized by the 14 th century Nyingma master Longchenpa. Awareness is the union of spaciousness and radiance.

For much of my personal and professional life I have had an enduring interest in the distinction between mind and awareness. As my education unfolded over these many years, I have been happy to recognize that this distinction between mind and awareness is of serious consideration in continental phenomenology, in forms of psychoanalytic understanding such as the object relations work of Donald Winnicott, as well as in many forms of the experiential psychotherapies such as Gestalt, experiential focusing, in Ericksonian hypnosis, structural family therapy, archetypal psychotherapy, existential psychotherapy, existential psychoanalysis to name a few. When I began to extend my interest based on continental phenomenology into the eastern wisdom traditions, I found the same distinction within the Hindu Tantric tradition of Kashmir Shavism. Later in my life I found the same distinction within the Tibetan non-dual Nyingma tradition of Dzogchen. In my study of the Qi Gong tradition, I had the good fortune of being able to study for a number of years with Dr. Yan Xin who is a most remarkable healer and who has this same distinction of mind and awareness in his form of Daoist Qi Gong. From an historical view point, this distinction of mind and awareness was central in gnostic philosophy and gnostic theology. In contemporary Jungian archetypal psychology there is a similar distinction between the knowing of mind of ordinary life world of lived experience and the knowing of the archetypal dimension of lived experience, as well as the knowing of the primordial awareness dimension of pure potentiality. I have also had this interest in and through the phenomena of my own knowingness, the knowing of self, the knowing of others and of knowing of the encompassing nature of Existential Being. I have had for as long as I can remember, the sense of the explicit experience of my mind as explicit thoughts, and explicit feelings and explicit sensations and explicit imaginative imagery, and at the same time a subtle sense of tacit or implicate or implicit sense of intuitive knowing. In this way I have always felt I had two ways of knowing.

Mind Alone For many years psychoanalysis and psychoanalytic psychotherapy was singularly centered on the unconscious mind and conscious mind. There was only mind and the mind could become aware of its own self and its own representational realm. The self itself was representational and the emphasis on the mind was in the light of analytic thinking and analytic observation. There was an emphasis on objectification of mental phenomena and subjectivity itself. Knowing was knowledge by association, by reflection and mediation by linguistic signifiers. Knowing was neither non-conceptual nor pre-reflective, nor was there a place for direct experiential knowingness. Knowing was associated as mind alone and singular mind functions such as thinking, feeling, sensation, memory and imagination. Transitional Space as Space of Awareness With the presentation of the work of Donald Winnicott there was a shift in the psychoanalytic understanding of knowingness. A similar change in psychoanalytic thinking about knowing was also taking place in the Jungian and archetypal analytic schools. In psychotherapy Winnicott emphasizes a focus on the suspension of mind and in the process of suspension of mind, awareness was freed to focus within awareness, free to focus itself on itself. In the suspension of mind (a Winnicottian form of the phenomenological reduction,) the patient relocates themselves. The patient relocates from being located in mind alone or even located in a particular function of mind alone such as: feeling function or thinking function or sensation function or memory function; the patient enters or relocates themselves into the intermediate area of experience. This intermediate area of experience or this in-between space of experience is also described as the transitional area of experience and relatedness. Sometime this place is also described as the place of potential space. The sense of self shifts from being located in the mind or mental function of the mind into the more embodied sense of spacious awareness or as the place of potential space. Winnicott would described this knowing

There are two images of Sir. Patrick Geddes that have been received by subsequent generations, Geddes the Liberal and Geddes the Mystic. This paper examines the ways in which revived sensitivity to the wisdom and limitations of Geddes the Mystic may help facilitate the process of transforming human-nature relations and staving off the cultural and ecological genocide of Modernity.

Consciousness is awareness.  To expand consciousness means to bring into awareness of a wider variety of stimuli, both internal and external.  This includes incorporating unconscious material into personal consciousness.  It also involves becoming aware of things of a higher spiritual dimension.  Here one begins to sense the subtleties of the spiritual dimension, to hear the still small voice within and feel the gentle prompting of the angels.  This article seeks to further illustrate this process.

Significant subconscious processes in purposeful thought have not been defined in a practically useful theory that could be readily learned and applied by individuals, collaborating groups, or organizations and that could serve as a scaffolding for organizing, analyzing, synthesizing and applying prior research regarding purposeful thought and design thinking in many fields. As a consequence, there is no basis for scientific discrimination or practical assessment of hidden thinking where goals are broader than identifying and locating such events. The purpose of this paper is to suggest definitions that fit A Model of Design Thinking as a basis for evaluating the validity of the theory and its potential to afford such a scaffolding.

In this paper Intuition, Imagination, and Insight are defined and located in the systematic framework of A Theory of Design Thinking. 1 Recognition, Processing, Judgment and Recall are also given definition as subconscious processes in this framework for the focused collaboration of different modes of thought. The roles that these subconscious cognitive devices play in purposeful thought are suggested to afford a foundation for future research and a better understanding of the relationships between subconscious and conscious design thinking.

How to read a text and how to hear a text. How to open words and syllables so that knowledge arises within your own body, within your inner awareness. When you are located in mind alone, when you are located in conceptualness and concrete mind alone, you will be locked in and contained. William Reich described concrete minds as living machines. Concreteness can be described as rigidity, a mode of tense cognitive activity. Strangely enough, concreteness with its compulsiveness, its drivenness can distort the sense of presence and the sense of reality. The concrete mind in its literalness struggles to find the right solution. The literal view can be narrow, highly vigilant and stimulus−stimulation bound. The concrete mind struggles to find the right solution relentlessly. Of course whatever the solution, it never is enough. One becomes stuck in the stimulus of the word and stuck in the signification of the word. The nexus between the signifier and signified is without space and is densely bound.

Resumo: O artigo trata da concepção de educação em Marx, analisando o seu fundamento (a teoria da natureza humana), seu projeto educativo para uma nova sociedade, sua crítica da educação burguesa e suas propostas concretas para prática educativa na sociedade atual. Também realiza uma análise de outras concepções de educação, denominadas como pedagogia internalista e externalista, e, posteriormente, as compara com a concepção marxista, realizando uma abordagem crítica e apresentando as diferenças existentes. Palavras-Chave: Externalismo, Internalismo, Existencialismo, Marxismo, Educação, Pretendemos, no presente texto, discutir a concepção marxista da educação, tal como compreendida por Marx, e compará-la com algumas outras concepções, buscando * Sociólogo, Filósofo, Doutor em Sociologia/UnB; Professor da Universidade Estadual de Goiás.

Although tantras, first took root in Tibet during the 7 th and 8 th centuries C.E., it was during the 11 th century C.E. that Indian tantric Buddhism left India and relocated in Tibet. The 11 th through 14 th centuries was a transition period in which Indian Buddhism took the form of Tibetan Buddhism. Within the Tibetan tradition, there was a re-configuration, both of the experiencing of embodied awareness and of the praxis or process that invoked the realization of the field of awareness and corresponding states of liberation. We might consider that this transitional period was especially focused during the 12 th century, for not only were the Indian tantric practices affected by the seminal heart essence tradition, but so too were the Dzogchen praxes or forms of practice similarly affected. Eventually, however, both Tibetan Dzogchen and Atiyoga traditions went beyond the Indian forms of tantra.