aesthetics comes from the Greek aistesis,
Sensual Sensing activating all our sensese (including to beauty)
The inner place (source) from which our attention, intention and action originate. This dimension of our reality can be accessed only if we redirect the beam of our observation to begin to see the seer, the self.
The movement of the U that enables us to explore the future by doing: enacting prototypes of the future by linking the intelligences of the head, heart, and hands and by iterating through the guidance of fast-cycle feedback from all players in real time.
The movement of the U that helps us interweave and link with the larger ecosystem around; by co-evolving we begin to see strategize and act from presencing the emerging whole.
The movement of the U that helps us listen to what life calls us to do in order to crystallize an initial sense of intention and direction. We co-initiate by attentive listening to others, to ourselves, and to what emerges from constellations or circles of people that we help bring together.
The movement of the U that helps us connect to our deepest sources of inspiration and stillness – and to the place from which the future possibility begins to arise. This movement merges three different types of presence: Of the future, the past, and the authentic self. It shifts the place from which the self emerges to the highest future possibility – to our Self.
The Movement of the U that helps us connect with and tune in to the contexts that matter, moving into a state of seeing in which the boundary between observer and observed begins to collapse and in which the system begins to see itself.
A group of people that engages in a learning process based on a common interest in some subject or problem and collaborates over an extended period to share experiences and ideas, and to find solutions. The term was first used in 1991 by Jean Lave and Etienne Wenger.
Envisioning the future that seeks to emerge from a deep connection with source.
Connecting deeply to a context by putting yourself into the shoes of the other; going on a total immersion journey. The term is used by IDEO in the context of a total immersion in a problem at hand.
Reenacting habitual patterns of action, conversation, and thought.
Learning that goes beyond the single loop and reflects on the governing variables and deep assumptions that guide the normal action learning process. The term was coined by Chris Argyris and Don Schon.
The capacity to bring the new into an institutionalized level of reality by embedding it in new practices, processes, and infrastructures while maintaining a connection to the source.
A situation characterized by emerging profound or disruptive change; the ambivalent feeling that something is going to change but you have no idea what it is and how you should respond; the solutions are unknown, the problem is still unfolding and the key players are not clearly defined.
The capacity to bring the new into reality by improvising and prototyping while maintaining a connection to the source of your inspiration; linking the intelligence of the head, heart and hands.
The total set of connections that are mutually interdependent.
The relationship between observer and observed, the quality of how we attend. That quality differs depending on the place or position from which our attention originates relative to the organizational boundary of the observer and the observed (I-in-me, I-in-it, I-in-you, I-in-now).
An economy with the capacity to work as a single unit in real time on a planetary order.
The second field structure of attention in a social or cognitive system. The source of attention originates from the boundary between the observer and the observed; I see the world from outside, that is, as a set of exterior objects.
The first field structure of attention in a social or cognitive sys-tem: the source of attention originates from inside my own boundaries; I see the world as a confirmation of my own mental models and structures.
The fourth field structure of attention in a social or cognitive sys-tem: the source of attention is operating from the source of the future that is seeking to emerge; the boundary between observer and observed is fully inverted or transcended; I see the world from a surrounding sphere, that is, from a holding place that allows the emerging future to come into being. The I-in-now is the capacity of the seer to redirect the beam of attention and intention across all levels and fields; the capacity of a system to shift the place from which its attention, intention and action originate.
The third field structure of attention in a social or cognitive system; the source of attention is shifting beyond my boundaries into the field, my perception begins to happen from the whole; the boundary between observer and observed collapses; I see the world from within, that is, from the place where the manifest world is coming into being – from the field.
The web of collectively evolving relationships.
The capacity of a system to sense and shape its future. The Indo-European root of the word
leadership, leth, means
to go forth,
to cross a threshold, or
to die. That root meaning, which suggest the experience of letting go and then going forth into another world that begins to take shape only once we overcome the fear of stepping into the unknown, is at the very heart and essence of leadership.
There are two types and sources of learning: learning from the past and learning from the future as it emerges. Learning from the past is based on the normal learning cycle (act, observe, reflect, plan, act), while learning from the future as it emerges is based on the process and practice of presencing (suspending, redirecting, letting go, letting come, envisioning, enacting, embodying)
The capacity to crystallize and envision the future that you want to create while staying connected to the source of your inspiration.
The capacity to let go of your old self and your old identities and intentions in order to create an open space for your emerging or authentic Self to manifest.
The global system level.
The I-world of quasi-objective facts and things (third-person view)
The capacity to redirect attention and to use one’s heart as an organ of perception (
seeing with the heart), to shift the place from which your perception happens to the other or to the field/whole; to access our sources EQ (Emotional Quotient).
The capacity to suspend judgment and to inquire; to see some-thing with fresh eyes; to access our sources of IQ (intellectual intelligence).
The capacity to let-go of one’s old identities and intentions and tune into the future that is seeking to emerge through me or us; to let-go of our old self and to let-come our emerging authentic Self; to access our sources of SQ (Spiritual Intelligence).
Collective action for a common purpose; organizational structure is the
Sum total of the ways in which its labor is divided into distinct tasks and then its coordination is achieved among these tasks (H. Mintzberg)
From the Latin Manu agree,
to lead by the hand, the process of coordinating to getting things done.
To sense, tune in, and act from one’s highest future potential – the future that depends on us to bring it into being. Presencing blends the words
sensing and works through
seeing from our deepest source.
To create microcosms that allow us to explore the future by doing. Prototypes function as landing strips for the future. They work through the principle of
failing early to learn quickly. (IDEO)
The capacity to shift your attention from an object to the source from which that object is enacted and coming into being moment by moment.
Current self, ego.
One’s highest future possibility; higher self.
Not-yet-embodied knowledge, such as inspiration in action of intuition in action.
The view from within-when seeing and perception begin to happen from the field. When you enter the state of sending, you experience a collapse of boundary between observer and observed.
When we reflect on our actions (but not on our deep assumptions that govern them).
The differences in interests, cultures, mental models and history that the various players of a situation bring into play.
The totality of connections through which the participants of a given system relate, converse, thing and act together.
The hidden rules, structures and inflection points that enable certain types of evolution and emergence to happen. This term comes from a conversation the author had with Reinhard Kahl.
The I-world of the first-person perspective.
The capacity to suspend one’s Voice of Judgment (VOJ) and to attend to the situation at hand.
The quality of our attention, which differs depending on the position from where our attention originates relative to the organizational boundary of the observer (I-in-me, I-in-it, I-in-you, I-in-now).
A theoretical framework for the analysis of principles, practices and processes that differentiate among four types of emergence and anti-emergence: the four types differ in terms of their source (or their structure of attention) with respect to where their activity is enacted or performed from. Theory U illuminates the source level of enacted systems (or social systems).
Voice of Cynicism.
Voice of Fear.
Voice of Judgment.