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and
Capitalism
3.0
–
A
synthetic
approach
to
NLP’s
developmental
potential
in
the
context
of
collective
leadership
from
the
future
By
Tom
Klein
–
www.tomklein.de
Introduction
As
Einstein
once
said,
problems
created
on
one
level
of
complexity
cannot
be
solved
with
the
tools
and
insights
of
that
same
level,
but
must
be
approached
from
a
higher
level
of
complexity
to
find
and
implement
the
solutions.
Dilts
operated
according
to
a
similar
logic
when
he
developed
his
model
of
logical
levels,
establishing
NLP
as
an
approach
to
looking
for
solutions
from
the
appropriate
vantage
point.
However,
the
current
landscape
of
problems
confronting
humanity
goes
far
beyond
those
which
concerned
the
NLP
founders,
and
so
a
question
which
the
NLP
community
might
ask
itself
is
how
current
change
practitioners
can
apply
the
philosophy,
insights
and
technologies
of
NLP
to
the
current
crises.
What
distinguishes
the
current
crises
from
those
we
have
known
in
the
past
is
their
global
social,
economic
and
environmental
character.
There
is
a
gap
today
between
what
individuals
know
and
in
part
practice
and
what
we
do
collectively,
and
that
gap
puts
the
entire
planet
at
risk.
The
relevant
question
for
today
is
less
what
individuals
can
do
to
understand
the
problem
landscape
than
where
the
infrastructures
are
that
allow
changes
in
individual
consciousness
to
have
a
global
effect
and
make
collective
consciousness
change
possible.
What
we
need
are
interventions
that
take
the
knowledge
about
solutions
that
is
present
on
the
individual
level
and
make
it
relevant
systemically.
NLP
is
by
its
very
conception
as
a
set
of
short-‐term
therapy
technologies
focussed
on
overcoming
personal
conditioning
to
support
individual
transformation,
and
so
is
limited
in
what
change
it
can
effect
on
a
systemic
level.
The
question
then
is
where
new
insights
might
be
added
and
included
so
that
NLP
can
continue
to
make
relevant
contributions
to
human
development
as
needed
in
the
current
global
context.
In
this
paper
we
will
use
the
map
of
the
current
situation
developed
by
Otto
Scharmer
to
analyse
capitalism
and
its
development
from
its
early
laisser-‐faire
inception
through
its
social
market
economy
form
towards
what
he
calls
Capitalism
3.0
as
it
is
now
emerging.
Having
mapped
the
territory,
we
will
then
look
at
where
NLP
can
make
its
contributions.
With
this
understanding
of
the
current
problem
frame,
it
will
become
clear
that
NLP
can
have
a
significant
role
to
play,
as
the
existence
of
the
capitalism
3.0
infrastructures
will
call
forth
the
need
for
massive
change
on
the
level
of
individual
beliefs,
values,
conditioning
and
behaviour
which
is
the
home
turf
of
NLP
coaches
and
trainers,
if
people
are
to
be
able
to
live
well
in
the
emerging
social
order.
If
change
impacts
society
as
quickly
as
Scharmer
indicates,
we
will
need
a
veritable
army
of
coaches
and
therapists—not
to
mention
business
leaders,
politicians
and
engineers-‐-‐to
help
people
cope
with
the
massive
consequences
for
us
all.
Otto
Scharmer,
the
Leadership
Lab
at
MIT
in
Cambridge,
and
Capitalism
3.0
In
the
midst
of
the
fallout
from
the
financial
crisis
an
awareness
seems
to
have
developed
among
mainstream
commentators
that
the
path
we
are
on
in
all
areas
of
1
political,
social
and
environmental
life
is
not
sustainable.
To
name
only
the
most
obvious
examples,
market
and
stakeholder-‐oriented
economics
results
in
boom
and
bust
cycles
which
have
reached
a
global
scale
of
intensity
and
are
threatening
the
stability
of
the
financial
and
productive
systems.
Powerful
interests
of
financial
oligarchs
at
the
heart
of
the
system
in
the
USA
have
mobilized
to
stave
off
healthy
regulation,
and
are
blocking
measures
the
IMF
would
normally
require
of
a
crisis
economy
to
enable
sustainable
recovery.
1
Economic
growth
objectives
have
led
to
a
140%
utilization
rate
of
natural
resources,
with
limits
on
energy,
land
and
water
in
sight.
Coupled
with
a
population
growth
projected
at
9.5
billion
and
a
target
to
double
growth
by
2050,
this
will
lift
2
billion
people
into
middle
class
consumption
patterns.
Describing
these
trends,
Martin
Lees,
Secretary
General
of
the
Club
of
Rome
concludes
that
under
any
conceivable
scenario,
current
conceptions
of
economic
development
are
impossible
to
realize
and
the
attempt
to
do
so
unsustainable.2
Water
is
in
increasingly
short
supply,
especially
in
the
most
densely
populated
and
poorest
areas
of
the
world,
and
energy
supply
based
on
easily
available
carbon
fuels
is
either
at,
or
is
soon
to
reach,
its
peak.
The
climate
crisis
is
in
full
swing,
with
atmospheric
carbon
levels
approaching
400
ppb,
temperature
increases
of
at
least
2°C
no
longer
to
be
avoided
and
with
the
policies
discussed
in
Copenhagen
as
a
basis
going
towards
4°C,
and
politicians
are
hamstrung
by
interest
groups
and
unable
to
develop
the
global
consensus
needed
to
take
corrective
action.
As
founder
of
the
Leadership
Lab
at
MIT
in
Cambridge
and
researcher
on
social
innovation,
Otto
Scharmer
describes
the
current
crises
as
an
expression
of
an
evolutionary
change
in
the
dynamics
of
our
existence
in
the
world
heralded
by
three
recent
events,
i.e.
the
peaceful
fall
of
the
Berlin
wall,
the
peaceful
disintegration
of
Apartheid
in
South
Africa,
and
the
election
of
Barak
Obama
to
the
Presidency
of
the
USA.
These
events
amount
to
tectonic
shifts
in
the
political
and
social
foundations
of
industrial
civilization,
and
they
mark
the
opening
of,
and
the
transition
to
a
new
understanding
of
order
on
a
global
scale.
What
observers
failed
to
perceive
in
1989-‐90
when
communism
and
Apartheid
fell
was
that
the
foundations
of
capitalism
as
we
have
known
it
until
now
were
also
upset.
Where
the
American
administration
of
the
time
believed
these
events
heralded
the
victory
of
old-‐style
capitalism
over
communism
and
paved
the
road
to
systemic
domination,
it
is
now
clear
that
old-‐style
capitalism
is
going
down
with
its
opposite
number,
though
we
have
belatedly
begun
to
experience
the
fact.
This
shift
is
represented
in
our
media
as
reporting
on
a
series
of
interconnected
crises,
such
as
health,
environment,
finance
and
poverty
among
others
shown
in
chart
1
below.
For
Scharmer,
all
seven
major
crises
he
describes
are
expressions
of
a
failure
in
leadership.
But
it
is
a
failure
not
in
the
common
sense
of
incompetent
or
inefficient
exercise
of
the
management
craft,
but
much
more
a
“spiritual”
crisis
of
leadership,
whose
models
of
the
world
and
generations-‐long
conditioning
in
the
historical
period
of
industrial
society,
whether
capitalist
or
communist,
have
lost
their
relevance.
What
is
1
The
Quiet
Coup,
Simon
Johnson,
The
Atlantic
Monthly.
http://www.theatlantic.com/doc/200905/imf-‐advice
Martin
Lees,
General
Secretary
of
the
Club
of
Rome,
at
the
Troidos
Bank
Dialog,
Teil
3/9,
from
03:10
of
the
video
ff:
http://www.youtube.com/user/triodosbankde
2
Martin
Lees,
General
Secretary
of
the
Club
of
Rome,
at
the
Troidos
Bank
Dialog,
Teil
A
primary
root
cause
he
makes
out
lies
in
the
way
our
economy
is
changing
and
how
we
think
about
economic
relationships.4
In
the
evolution
of
economic
thought
and
systems
in
the
industrial
revolution,
economic
relations
developed
first
in
the
form
of
3
Otto
Scharmer,
“Seven
Acupuncture
Points
for
Shifting
Capitalism
Dynamic
complexity
can
be
mastered
through
systemic
cause
and
effect
analysis,
and
social
complexity
can
be
mapped
thorough
approaches
like
network
analysis,
or
be
captured
and
influenced
through
phenomenological
approaches
like
systemic
constellations.
But
emergent
complexity
can
be
mastered
only
collectively.
Scharmer
explains
that
in
dialogues
on
the
current
emergent
problems
he
experiences
four
“fields”
of
communication:
1.
Downloading;
2.
Debate;
3.
Dialogue;
and
4.
“Presencing”.
The
5
Otto
Scharmer,
Theory
U,
4
latter
occurs
when
groups
of
innovators
merge
in
a
creative
process
involving
“letting
go”
to
the
present
situation,
and
in
the
process
together
confront
their
“blind
spot,”
in
which
they
have
been
unable
to
perceive
or
sense
the
emergent
reality
they
belong
to
and
are
part
of
generating.
The
combination
of
“presence”
to
the
current
reality
and
“sensing”
its
quality
and
requirements
results
in
a
“letting
come”
of
insight,
which
is
the
basis
of
a
collective
“leading
from
the
future”
out
of
which
genuine
solutions
for
emergent
problems
can
be
found,
prototyped,
scaled
and
implemented.
The
Presencing
Institute
provides
the
communications
technology
to
deal
with
emergent
complexity
through
what
Scharmer
calls
Theory-‐U.
Chart
3:6
The
transitions
from
one
conversation
field
to
the
next
each
require
that
particular
faculties
become
open,
while
the
“enemies”
of
the
new
are
conquered.
Moving
from
“downloading”
to
“debate”
requires
that
the
mind
become
open
to
differing
perspectives.
The
enemy
which
prevents
this
opening
is
the
“voice
of
judgment,”
which
rejects
the
“other”
as
wrong.
Moving
from
“debate”
to
“dialogue”
involves
opening
the
heart
to
being
touched
and
moved
by
the
deep
encounter
of
“I”
and
“Thou,”
to
use
Buber’s
image,
or
to
enter
into
the
dialogue
experience
as
it
is
described
by
David
Bohm
in
the
“Dialogue”
essays.
The
enemy
which
prevents
relationship
at
this
level
is
the
cynicism
of
the
injured
heart,
which
has
lost
the
ability
to
trust
and
feel.
Moving
from
“dialogue”
to
“presencing”
occurs
through
the
open
will,
which
lets
go
of
the
ego’s
6
Presencing
Institute
Website,
U
Browser,
for
creative
commons
access
to
Theory
U
and
Chart 4:7
To
pick
up
on
one
of
the
developmental
lines,
in
“Communication”
under
the
conditions
of
dynamic
complexity
in
Capitalism
1.0
the
focus
is
on
public
relations.
Communication
is
one-‐way,
from
the
producer
to
the
customer.
Public
relations
strategy
strives
to
create
an
asymmetry
of
information
on
the
market,
giving
an
advantage
to
the
seller
over
the
buyer.
It
is
a
win-‐lose
game,
predicated
on
influence
techniques,
attempting
to
create
markets
for
products
the
seller
wants
to
push
regardless
of
the
social
or
human
need
for
the
products
and
without
regard
for
social,
human
or
environmental
costs.
As
with
all
developmental
lines,
pressure
for
change
comes
through
the
limits
to
success
of
the
developmental
stage
and
the
threat
to
survival
it
entails.
When,
for
example,
7
Otto
Scharmer,
Theory
U,
p.
62
ff.
6
social
communication
networks
fragment
the
market
into
stakeholder
groups,
and
technology
counteracts
information
asymmetry
through
transparency,
the
public
relations
model
begins
to
destroy
trust
and
damage
market
relationships.
The
response
under
Capitalism
2.0
by
business
has
been
a
nascent
interest
in
corporate
social
responsibility,
or
CSR,
in
which
social
and
environmental
targets
complement
financial
objectives
in
a
balanced
scorecard,
and
accounting
practices
orient
to
a
triple
bottom
line
measurement
of
results.
Most
industries
in
the
OECD
are
beginning
to
implement
CSR
at
least
nominally,
forced
to
do
so
by
government
regulation
or
advocacy
interests
from
civil
society,
if
not
through
insight
and
enlightened
self-‐interest.
However,
for
problems
of
emergent
complexity,
the
CSR
strategy
of
communication
falls
short
of
being
able
to
generate
results
beyond
those
determined
by
stakeholder
or
national
interests
on
a
truly
global
scale.
Where
problems
are
global,
and
every
cause
is
holistically
connected
with
every
effect,
every
barrier
between
actors
becomes
a
liability,
hindering
as
it
does
the
needed
collective
insight
and
agreement
to
collective
action.
A
promising
solution
under
Capitalism
3.0
will
emerge
through
tri-‐sector
innovation
initiatives,
in
which
business,
state
and
civil
society
actors
like
NGO’s
come
together
to
collectively
reflect
on
and
decide
global
scale
actions
to
take.
A
second
developmental
line,
e.g.
in
“Leadership”
mirrors
the
same
evolutionary
process.
Under
the
conditions
of
dynamic
complexity
in
Capitalism
1.0,
managers
steer
production
through
management
by
objectives,
or
MBO.
Strategic
targets
are
determined
by
leaders
and
owners
in
a
hierarchical
power
structure
of
command
and
control.
The
only
interests
of
any
significance
are
those
of
the
shareholders,
whose
objective
is
to
maximize
the
return
on
their
investment,
and
these
interests
are
mirrored
in
the
financial
objectives
whose
achievement
is
set
as
performance
goals
to
the
employees.
Maximization
of
private
profit
is
legally
and
legitimately
pursued
at
the
expense
of
the
health
of
the
employees,
of
the
integrity
of
the
social
and
cultural
context,
and
of
the
health
of
the
environment,
with
strategy
focussed
on
the
socialization
of
costs
for
private
gain
wherever
possible.
The
limits
to
leadership
strategy
1.0
lie
in
the
social
and
human
costs.
Workers
protect
themselves
against
the
rapaciousness
of
owners
through
unions,
and
politicians
are
forced
by
voters
in
democratic
systems
to
regulate
and
support
worker
health,
safety,
retirement
and
other
social
concerns.
Under
the
conditions
of
social
complexity
in
Capitalism
2.0,
the
unfettered
profit
motive
is
tempered
by
stakeholder
interests.
Leadership
as
a
response
becomes
inclusive
and
participatory.
Complex
flat-‐hierarchy
matrix
organisations
improve
productivity
while
realizing
customer,
process
and
learning
and
development
objectives
in
addition
to
financial
key
performance
indicators.
Results
are
achieved
through
effective
communications
and
consensus
competence,
and
through
the
mastery
of
customer-‐oriented
processes,
and
business
begins
to
develop
a
human
face.
Here
too,
level-‐two
leadership
fails
at
dealing
with
problems
of
emergent
complexity
such
as
global
warming,
exploding
health
care
costs,
and
financial
irresponsibility,
as
it
is
precisely
the
orientation
to
the
interests
of
individual
stakeholders
which
makes
global
solutions
impossible.
Capitalism
3.0
will
by
definition
generate
losers
among
those
who
survive
by
shunting
costs
to
society
and
the
environment,
as
the
relationship
of
private
and
public
interests
is
reversed
to
allow
private
profit
only
for
contributions
to
the
health
of
the
public
and
environmental
spheres.
For
now,
the
grip
of
the
lobbies,
for
example
in
carbon
energy,
private
health
care
and
financial
services
on
political
7
power
is
so
great
that
a
consensus
which
undermines
their
interests
cannot
be
achieved.
Leadership
solutions
with
a
global
reach
are
nascent
and
can
at
the
moment
only
be
postulated.
We
have
neither
the
required
political
systems,
a
sufficiently
conscious
and
engaged
civil
society,
nor
a
financial
regulatory
and
incentives
scheme
in
place
that
would
provide
the
framework
for
effective
leadership
in
Capitalism
3.0.
Two
pillars
of
the
3.0
world
which
Scharmer
is
working
to
create
are,
first,
an
attitude
of
co-‐creation,
in
which
heroic
leadership
is
replaced
by
the
presencing
process
of
collectively
leading
from
the
future
that
wants
to
come,
and
second,
infrastructure
measures
at
the
seven
acupuncture
points
to
close
the
gap
between
what
we
know
and
often
do
at
an
individual
level
and
what
happens
at
the
global
level.
NLP
and
Consciousness
Transformation
in
Capitalism
3.0
In
the
relationship
of
reciprocal
influence
between
economic
processes
and
consciousness,
the
bottleneck
in
the
current
developmental
line
would
seem
to
lie
at
the
moment
on
the
side
of
the
infrastructures.
Consciousness
among
individuals
in
running
into
limits
on
its
influence
on
social
and
political
systems,
as
the
dynamics
of
existing
infrastructures
more
often
than
not
make
the
effect
of
individual
insight
and
action
come
out
to
something
less
than
the
sum
of
its
parts.
New
rules,
regulations,
communication
and
decision
making
systems
would
massively
support
the
manifestation
of
3.0
insights
collectively.
At
the
same
time,
the
sum
total
of
a
shift
in
individual
consciousnesses
and
behaviours
in
their
effect,
e.g.
through
consumption
patterns
on
the
overall
economy
can
focus
the
will
to
create
the
infrastructures
necessary
for
capitalism
3.0.
What
role,
then,
can
NLP,
as
a
technology
of
consciousness
and
behavioural
design,
play
in
the
realization
of
global
collective
leadership?
The
history
of
the
development
of
NLP
would
seem
to
reflect
the
stages
of
development
of
capitalism
as
Scharmer
describes
it.
At
its
inception,
Bandler
and
Grinder
made
the
performance
claim
that
NLP
would
be
instrumental
in
“finding
ways
to
help
people
have
better,
fuller
and
richer
lives.”8
The
founders
infused
NLP
with
a
constructivist
set
of
18
presuppositions,
giving
it
an
open-‐ended
DNA
which
would
foster
its
evolutionary
development
for
many
decades
to
come.
Early
on
in
practice,
however,
NLP
especially
in
the
USA
and
under
the
auspices
of
Richard
Bandler
became
associated
with
values
which
could
be
seen
to
be
aligned
with
a
Capitalist
1.0
developmental
stage.
From
an
initial
inspiration
through
the
healing
work
of
therapists
like
Virginia
Satir
and
Fritz
Pearls,
Bandler
and
many
of
his
students
moved
NLP
into
the
role
of
supporting
business
success
for
personal
power
and
profit.
The
promise
of
“having
better,
fuller
and
richer
lives”
was
taken
literally
to
mean
getting
rich,
and
was
fulfilled
in
programmes
like
those
of
Tony
Robbins’
for
personal
success
in
life,
hard-‐ball
sales
training
courses
focussed
on
influencing
customers
to
buy
what
the
seller
wanted,
and
hyperbolic
claims
to
short-‐cuts
to
therapeutic
healing
which
undermined
the
discipline’s
credibility
with
the
scientific
community.
It
would
seem
that
the
initial
practical
application
of
NLP
left
behind
scorched
earth
in
the
USA,
so
that
little
in
the
way
of
new
developments
has
come
from
there
for
some
time.
In
a
break
with
Bandler,
John
Grinder
created
the
“New
Code”
as
an
attempt
to
rectify
the
performative
contradiction
he
observed
in
many
of
the
first
generation
of
NLP
practitioners.
8
Wikipedia,
from the book jacket of Bandler and Grinder (1975b)
8
In
the
late
70s
I
noticed
(JG)
a
significant
number
of
NLP
trained
practitioners
who
were
stunningly
effective
in
doing
change
work
with
clients
yet
these
same
practitioners
had
chosen
not
to,
or
lacked
the
choice
to,
apply
the
patterns
of
NLP
successfully
to
themselves.
I
therefore
set
out
with
the
intention
of
designing
a
set
of
patterns
that
would
both
correct
the
coding
flaws
of
the
Classic
code
(roughly
my
collaborative
work
with
Bandler
from
1974
through
1978)
that
could
not
be
effectively
presented
unless
the
presenter
was
congruent
with
self
application.9
Interpreted
through
the
framework
of
Scharmer’s
capitalist
developmental
line,
one
could
say
that
Bandler’s
NLP,
though
constructivist
in
its
conception,
developed
an
outward
results-‐orientation
in
practice
that
sought
to
master
dynamic
complexity
in
the
material
world
and
regarded
personal
growth
as
something
of
instrumental
interest
in
the
service
of
outward
goals.
In
contrast,
Grinder’s
attempt
to
refocus
NLP
on
subjective
congruity
would
fit
with
the
understanding
of
capitalism
2.0,
with
its
focus
on
social
complexity.
It
is
not
surprising
that
Grinder,
together
with
Robert
Dilts,
became
a
driving
force
in
the
development
of
European
NLP.
The
result,
as
the
example
of
a
review
of
a
course
at
a
European
NLP
school
by
the
Guardian
in
the
UK
explains,
is
a
set
of
values
through
which
trainers
are
“anxious
to
prove
you
can
be
decent
and
non-‐
overbearing
-‐
British,
you
might
call
it
-‐
and
still
learn
the
arts
of
human
interaction.
‘You
cannot
not
communicate,’
as
a
poster
on
the
wall
declared.
And
so,
our
personable
hosts
explained,
you
might
as
well
learn
to
do
it
well."10
NLP
in
its
“green”
incarnation
under
capitalism
2.0
is
primarily
concerned
not
with
influence
for
personal
gain,
but
with
rapport
for
social
belonging,
and
with
developing
professional
dialogue
competence
to
foster
the
stakeholder
consensus
required
for
action
in
a
2.0
environment.
Neither
Bandler’s
American
NLP
nor
Grinder’s
and
Dilt’s
European
advance
have
led
the
development
of
consciousness
in
their
respective
economic
and
cultural
contexts,
however.
Rather
they
have
been
lagging
enablers
of
existing
stages
in
the
developmental
line.
Bandler
did
not
invent
the
neo-‐liberal
ideology,
but
served
to
make
people
more
effective
in
living
out
its
values
in
their
personal
consciousness
and
behaviour.
Likewise,
Grinder
and
Dilts
may
have
an
affinity
to
the
problems
of
social
complexity,
but
their
reformulation
of
NLP
formats
and
their
application
of
the
methods
to
resolving
problems
of
social
complexity
serve
to
confirm
the
2.0
developmental
stage
and
help
people
become
more
competent
at
living
it,
rather
than
to
advance
its
evolution.
If
NLP
is
to
play
a
supportive
role
in
the
capitalism
3.0
world—not
to
mention
in
the
transition
from
2.0
to
3.0—it
would
first
have
to
understand
what
the
next
developmental
stage
is
going
to
be,
and
then
develop
both
the
consciousness
and
the
formats
to
enable
the
transformation.
9
bring
together
“all
quadrants,
all
(developmental)
lines,
all
levels,
stages
and
states”
in
a
theory
of
everything
pertaining
to
human
evolution.11
Summarizing
the
analysis
of
human
development
of
about
100
researchers
and
including
their
extrapolations
of
where
we
might
go
from
here,
Wilber
has
created
a
map
of
development
coded
to
the
natural
colour
spectrum
of
light,
where
the
red
end
of
the
spectrum
represents
lower
frequency,
less
complex
stages
and
the
violet
end
the
higher
frequency,
more
complex
stages
of
development.
Chart
5:12
Accordingly,
Capitalism
1.0
could
be
understood
in
terms
of
the
Amber
to
Orange
level
of
development,
rooted
in
a
mixture
of
absolutistic
concepts
of
truth
and
order
and
animated
by
a
striving
for
personal
fulfilment
in
the
material
world.
The
values-‐
orientation
tends
towards
a
willingness
to
satisfy
ego
needs
today,
even
at
the
expense
of
others.
Thinking
is
at
a
concrete
or
formal
operational
level,
self-‐identity
is
conformist
to
conscientious,
while
the
cultural
worldview
exists
in
a
tension
between
a
11
see,
e.g.
Ken
Wilber,
Integral
Spirituality
12
Ken
Wilber,
Integral
Spirituality,
p.
10
projection
of
power
and
meaning
onto
a
mythical
God
and
the
Enlightenment
rationalism
of
logical
positivism
and
scientific
method
and
experimentation.
Capitalism
2.0
is
at
home
in
the
more
complex
Green
bandwidth.
Here
thinking
has
developed
the
ability
to
take
multiple
perspectives
and
see
the
truth
expressed
in
each,
without
feeling
the
need
to
collapse
the
differences
into
one
point
of
view.
Difference
is
experienced
as
enriching
and
constructive,
where
many
minds
are
more
intelligent
than
one,
and
teams
of
different
people
more
effective
and
robust
than
isolated
individuals.
Individuals
experience
themselves
first
as
members
of
a
society,
for
which
they
are
willing
to
sacrifice
immediate
gratification
for
greater
benefits
for
both
themselves
and
others
later.
Paradoxically,
the
worldview
is
individualistic
rather
than
conformist,
since
consciousness
at
this
level
is
able
to
sustain
individuality
in
the
plurality
of
different
perspectives,
and
finds
itself
enriched
in
its
identity
through
its
awareness
of
other
views
by
seeing
itself
through
the
perspective
of
the
other.
Both
Amber-‐Orange
and
Green
share
what
Wilber
calls
a
first-‐tier
quality
of
consciousness
based
on
the
striving
to
satisfy
deficiency
needs.
The
existential
quality
of
perceived
deficiency
colours
these
levels
with
the
fear
of
loss,
in
the
case
of
1.0
of
not
having
enough,
power,
status
and
material
things,
and
in
2.0
of
not
having
enough
social
fulfilment
and
belonging.
The
NLP
which
emerged
from
Bandler’s
business
and
personal
development
programmes
could
be
said
to
have
burned
out
through
the
ego-‐
realization
needs
of
its
teachers,
striving
for
success
even
at
the
expense
of
others,
tipping
into
power
games
and
attempts
at
control
through
the
manipulative
application
of
the
formats,
and
ultimately
playing
win-‐lose
games
with
people
who
were
perceived
as
competitors,
as
shown
in
the
legal
battles
Bandler
fought
to
win
control
over
the
name
as
a
trademark
and
secure
the
business
opportunities
for
himself
at
the
expense
of
his
colleagues
and
the
movement
in
the
USA.
3.0
issues
were
far
removed,
the
needs
of
the
ego
taking
precedence
over
all
other
concerns.
The
consequences
of
the
striving
to
satisfy
deficiency
needs
in
2.0
at
the
level
of
Green
are
socially
more
sophisticated,
but
no
less
devastating
in
their
effect
on
the
ability
to
solve
3.0
problems.
Where
Amber-‐Orange
overvalues
the
ego,
Green
becomes
bogged
down
in
a
complex
quagmire
of
feelings,
interests,
interdependencies
and
group-‐think
through
a
devaluation
of
the
ego.
Since,
for
example,
every
interest
is
deemed
to
be
valid
in
itself,
the
legitimacy
of
interests
is
not
weighed
against
criteria
of
a
larger
viability,
but
is
determined
through
consensus
that
tends
towards
the
lowest
common
denominator.
Advocacy
of
a
point
of
view
as
better
than
another
contravenes
the
principle
of
equality
and
its
sensitivity
to
the
marginalization
of
others
as
the
most
sacred
of
green
values,
and
triggers
sanctions
for
anti-‐social
behaviour.
Since
Green
has
overcome
and
left
behind
the
notion
of
one
truth,
no
test
of
the
legitimacy
of
truth
claims
of
varying
perspectives
is
undertaken
at
all,
often
regardless
of
their
illusionary,
neurotic
or
hidden
egotistical
qualities,
or
simply
of
their
impracticality.
Green
NLP
thrives
in
an
environment
of
infinite
space
for
every
feeling
and
point
of
view.
While
it
develops
the
ability
to
listen
and
understand
differing
points
of
view
and
so
helps
to
lift
consciousness
and
behaviour
out
of
the
conditioning
to
dominance
of
Amber-‐Orange,
what
is
often
lost
is
the
ability
to
perform
reality
tests
which
might
exclude
some
points
of
view
or
some
feelings
from
equal
consideration
for
the
benefit
of
the
larger
whole.
Wilber
describes
the
shift
from
first-‐tier
to
second-‐tier
consciousness
a
qualitatively
new
kind
of
challenge
in
our
development,
as
it
marks
the
transition
out
of
deficiency
11
consciousness
and
into
self-‐actualization
needs.
Second
tier
informs
and
empowers
our
capacity
to
consciously
evolve,
both
individually
and
as
a
species.
Commenting
on
the
Graves
values
developmental
line,
he
says
that,
With
the
completion
of
the
green
meme,
human
consciousness
is
poised
for
a
quantum
jump
into
"second-tier
thinking."
Clare
Graves
referred
to
this
as
a
"momentous
leap,"
where
"a
chasm
of
unbelievable
depth
of
meaning
is
crossed."
In
essence,
with
second-tier
consciousness,
one
can
think
both
vertically
and
horizontally,
using
both
hierarchies
and
heterarchies
(both
ranking
and
linking).
One
can
therefore,
for
the
first
time,
vividly
grasp
the
entire
spectrum
of
interior
development,
and
thus
see
that
each
level,
each
meme,
each
wave
is
crucially
important
for
the
health
of
the
overall
Spiral.
…
Because
second-tier
consciousness
is
fully
aware
of
the
interior
stages
of
development—even
if
it
cannot
articulate
them
in
a
technical
fashion—it
steps
back
and
grasps
the
big
picture,
and
thus
second-tier
thinking
appreciates
the
necessary
role
that
all
of
the
various
memes
play.
Second-tier
awareness
thinks
in
terms
of
the
overall
spiral
of
existence,
and
not
merely
in
the
terms
of
any
one
level.13
Capitalism
3.0
can
undoubtedly
function
only
on
a
second-‐tier
level
of
consciousness.
If
it
is
to
play
a
productive
role,
how
can
NLP
itself
make
the
“momentous
leap”
to
Wilber’s
colour
code
level
of
Teal,
and
what
would
a
second-‐tier
NLP
be
able
to
contribute
to
the
solutions
to
emerging
complexity
problems?
Second-tier
NLP—a
Vision
An
example
of
where
the
journey
for
second
tier
NLP
might
go
can
be
taken
from
Joseph
Jaworski,
who
is
a
leading
figure
in
what
Scharmer
describes
as
the
emerging
fourth
field
of
presencing
and
which
likely
occurs
out
of
a
second-‐tier
consciousness
in
Wilber’s
model.
In
his
run-‐up
to
founding
the
American
Leadership
Forum,
Jaworski
met
with
David
Bohm,
the
physicist
and
“Diaolgue”
author,
to
find
orientation
for
his
quest
to
lift
leadership
in
America
to
a
new
level
of
competence
for
the
coming
challenges.
In
an
interview
with
Otto
Scharmer
in
1999,
Jaworski
describes
how
Bohm
indicated
that
what
he
needed
to
do
to
solve
many
of
the
problems
of
leadership
was
to
“remove
the
blocks
that
separate
these
people.
Then
you
can
operate
as
a
single
intelligence
for
the
good
of
the
community
or
the
region.”14
The
ALF
which
he
went
on
to
found
did
much
ground
breaking
work
in
trying
to
understand
“how
to
bring
these
kinds
of
collapsing
boundary
experiences
about,
how
to
produce
that
experience.
And
not
just
individually,
but
on
a
group
or
collective
level.”
One
approach
Jaworski
chose
was
to
bring
together
25
community
leaders
from
all
areas
of
community
life
who
were
at
the
top
of
their
game,
introduce
them
in
an
orientation
workshop
to
the
principles
of
collective
leadership,
and
then
go
for
seven
days
with
them
into
the
wilderness
under
the
guidance
of
the
Outward
Bound
organization
to
produce
the
experience
of
what
it
could
mean
to
collapse
barriers
between
them
and
allow
them
to
work
as
one
collective
unit
in
the
wilderness
setting.
The
hope
was
that
this
experience
would
function
as
fourth
field
conditioning
and
a
guiding
light
to
their
leadership
in
the
community
when
they
returned.
13
http://rationalspirituality.com/articles/Ken_Wilber_Spiral_Dynamics.htm
14
http://www.dialogonleadership.org/interviews/Jaworski-‐1999.shtml
-‐
five,
and
subsequent
quotes
12
Feeling
at
the
end
of
the
80’s
that
it
was
time
to
move
on,
Jaworski
was
asked
to
head
up
the
current
iteration
of
the
scenario
group
at
Royal
Dutch
Shell.
Under
Arie
de
Geus
the
company
had
established
an
advanced
planning
process
based
on
the
development
of
alternative
scenarios
of
worldwide
trends
into
the
future.
Jaworski
took
the
opportunity
to
apply
his
insights
from
the
AFL
period
to
the
corporate
planning
setting.
What
he
found
was
that,
“Everything
was
very
rational.
Their
whole
scenario
planning
process
was
very
rational.
I
ultimately
wanted
to
go
deeper
and
go
beneath
the
surface,
to
sense
the
future
that
wanted
to
emerge,
which
people
at
Shell
didn’t
understand.
And
this
was
like
being…
from
another
planet.”
Rather
than
simply
download
and
update
the
visions
of
the
future
in
rational
and
analytic
interviews
on
business
issues
with
the
various
managers
at
the
company,
Jaworski
overstepped
rational
boundaries
in
deep
listening
interviews
on
a
one-‐on-‐one
basis
to
“put
together
an
unbelievable
picture
of
the
internal
world
of
Shell.
I
had
these
boundary
blurring
experiences
with
many
of
them.”
The
result
was
a
pair
of
profound
scenarios,
called
“Barricades”
and
“New
Frontiers,”
of
which
the
second
which
was
adopted
overstepped
the
boundaries
of
conventional
thinking
at
the
time,
helped
to
move
Shell
into
a
forward-‐looking
culture
change
process,
and
prepared
the
company
better
than
its
competitors
for
the
shift
into
alternative
energy
sources
and
a
multi-‐polar
political
landscape.15
After
the
Shell
period
and
during
his
next
phase
in
Boston
with
Peter
Senge
at
the
MIT
Organizational
Learning
Center,
Jaworski
wrote
his
book
Synchronicity
together
with
Betty
Sue
Flowers
to
formulate
the
essence
of
his
leadership
development
quest.
The
question
underlying
the
book
was,
How
to
access
our
highest
source
of
creativity
so
that
we
can
give
birth
to
something
entirely
new.
To
know
what
it
is
that
wants
to
happen
in
the
world
and
bring
it
forth
into
reality.
I
had
had
all
these
experiences
I’ve
been
describing
to
you,
but
if
you
separate
these
into
different
things,
into
different
realms,
how
would
I
bring
it
all
together?
I
wanted
to
bring
these
experiences
and
what
I
had
learned
from
David
Bohm,
Francisco
Varela,
Rupert
Sheldrake
and
others
together
in
a
coherent
set
of
principles.
I
believe
that
the
most
important
realm
of
leadership
is
the
one
that
we’ve
been
discussing.
It’s
this
capacity
to
collectively
sense
what
it
is
that
is
wanting
to
be
brought
forth
in
the
world,
and
to
bring
it
forth
as
it
desires.
Jaworski’s
path
was
one
of
action,
confronting
old
systems
with
fourth
field,
second-‐tier
principles
and
opportunities.
When
asked
what
made
the
difference
in
his
work
and
what
made
it
successful
in
overcoming
outdated
patterns
of
leadership,
he
said
that
in
his
experience
it
was
not
so
important
what
a
leader
did,
whereby
it
was
clear
that
he
needed
to
be
competent
in
his
managerial
craft.
Nor
was
it
so
important
how
he
did
what
he
did,
though
an
orientation
to
social
complexity
is
a
second
prerequisite
for
success.
Essential
was
from
where
the
leader
acted.
Fourth
field
collective
action
is
generated
by
leadership
which
starts
from
and
acts
out
of
the
fourth
field
from
the
beginning.
It
is
the
leading
from
the
future,
being
in
the
service
of
“what
is
wanting
to
be
brought
forth,”
and
finding
others
who
share
the
space
of
the
fourth
field
together
with
you
which
ultimately
makes
the
difference
in
results
achieved
in
dealing
with
current
problems.
15
Joseph
Jaworski,
Synchoronicity:
The
Inner
Path
of
Leadership,
Part
4.22,
“New
Second-‐tier
origination
requires
that
three
movements
be
completed.
First,
all
levels
up
to
Green
have
been
lived
through,
understood
and
integrated.
Second,
the
limits
of
first-‐
16
Steve
Self,
AQAL
Collage,
second-‐tier
levels
in
Wilber’s
four
quadrants.
For
the
full
17
"Character
teaches
above
our
wills.
Men
imagine
that
they
communicate
their
virtue
or
vice
only
by
overt
actions,
and
do
not
see
that
virtue
or
vice
emit
a
breath
every
moment."
Ralph
Waldo
Emerson
18
E.g.
Lao-‐tse,
Tao
te
king
On
Leadership
A
wise
leader,
Is
hardly
noticed.
The
less
wise
are
honoured
and
celebrated.
Inferior
leaders
are
feared
and
hated.
Incompetent
leaders
are
ridiculed
and
scorned.
He
who
in
complete
trust
believes
in
the
good,
Leads
people
to
fulfilment.
A
wise
leaders
weighs
his
words
and
deeds
With
care.
Almost
imperceptibly
he
leads
to
self-‐discovery.
Are
his
works
completed
and
the
goal
achieved,
All
feel:
We
did
it
ourselves.
15
of
life.
To
date,
NLP
has
not
been
known
for
its
transformational
work
on
a
collective
level.
What
would
such
a
concept
then
look
like?
To
effect
global
change
is
to
introduce
innovation
into
the
infrastructures
and
consciousness
of
systems
at
every
level.
Innovation
processes
describe
the
practical
steps
to
implement
change
we
know
we
need
to
make.
Were
it
simple
to
innovate,
then
we
would
already
have
answers
to
many
of
our
problems.
The
challenge
lies
not
in
the
processes
themselves,
which
are
mature
and
supported
by
excellent
software
solutions.
Rather
it
is
a
“front-‐loading”
issue
which
needs
to
be
mastered,
and
which
operates
according
to
the
principle
of
“garbage
in,
garbage
out”
to
which
most
attempts
at
innovation
succumb.
For
example,
the
financial
orientation
towards
shareholder
value
and
short-‐term
profit
maximization
at
an
awareness
level
of
capitalism
1.0,
controlled
by
means
of
financial
key
performance
indicators,
has
an
inherent
tendency
to
focus
on
profit
based
on
productivity
through
cost
reduction,
and
in
its
risk
management
to
focus
on
limiting
risk
to
increase
control
and
predictability.
As
a
result,
innovation
tends
go
away
from
inventing
truly
new
products
and
services
towards
line
extensions
in
an
existing
portfolio,
which
is
one
of
the
lowest
value
innovation
levels
and
no
way
to
master
difficult
problems.
For
innovation
on
higher
levels,
short-‐term
financial
orientation
and
a
need
for
mechanical
control
are
toxic
in
their
effects
on
results.19
The
innovation
process
takes
the
subjective
qualities
it
is
given
as
input,
such
as
presuppositions,
styles,
tendencies,
philosophies,
and
values,
and
efficiently
produces
products
and
services
which
mirror
this
input:
In
the
case
of
innovation-‐averse
approaches
to
business,
the
garbage
that
comes
out
simply
mirrors
the
subjective
garbage
that
went
in.
Innovation,
therefore,
confronts
us
less
with
objective
challenges
of
limits
to
technology
than
with
subjective
challenges
to
the
way
we
think
and
live,
to
our
perception,
beliefs
and
values.
The
German
trend
researcher
Matthias
Horx
writes
in
“Wie
wir
leben
werden,
unsere
Zukunft
beginnt
jetzt”
(tr.
How
We
are
Going
to
Live,
Our
Future
Begins
Now),
a
book
on
trends
and
future
scenarios,
that
what
would
shock
a
time
traveller
from
a
hundred
years
ago
most
about
the
way
we
live
today
is
not
our
technology,
such
as
housing,
personal
and
mass
transportation,
energy
generation
or
19
Properly
understood,
the
shareholder
value
concept
does
not
exclude
stakeholder
interests
on
a
Capitalism
2.0
level,
nor
does
it
reduce
strategy
to
short-‐term
profit
goals.
Introduced
as
a
metric
to
constrain
a
self-‐service
attitude
among
professional
managers
in
the
1980’s,
it
has
in
the
mean
time
become
divorced
from
its
original
intention,
so
that
earlier
proponents
like
Jack
Welch
now
say
that,
"On
the
face
of
it,
shareholder
value
is
the
dumbest
idea
in
the
world...
Any
fool
can
just
deliver
in
the
short
term
by
squeezing,
squeezing,
squeezing...
Shareholder
value
is
an
outcome,
not
a
strategy.“
Business
Week
interview,
March
16th,
2009:
http://www.businessweek.com/bwdaily/dnflash/content/mar2009/db20090316_630
496.htm
16
communication,
which
for
the
most
part
existed
in
principle
and
in
simpler
forms
already
in
his
time,
but
the
change
in
our
beliefs,
values
and
behaviours.
Our
morality,
our
approach
to
sexuality,
authority,
race,
nationality,
communication,
relationships,
politics
and
environment
would
pose
a
far
greater
challenge
to
his
ability
to
understand
and
live
in
our
world
than
anything
physical
he
might
have
to
deal
with.
Projected
into
our
future,
it
is
our
subjectivity
and
inter-‐subjectivity
which
also
sets
the
greatest
limits
to
our
potential
for
development,
and
it
is
at
this
point
that
NLP,
with
its
technology
and
experience
in
effecting
change
in
people,
has
a
contribution
to
make.
To
do
so
practically,
however,
a
second-‐tier
frame
of
meaning
and
an
infrastructure
framework
is
needed
to
give
the
Amber-‐Orange
success
formats
and
the
Green
emotional
and
social
formats
a
Teal
meaning
and
effect
on
the
collective
level.
Two
interlinked
processes
could
be
helpful
in
achieving
these
change
goals,
one
process
to
show
where
exactly
subjective
transformation
work
is
needed
on
a
collective
level,
and
the
other
a
process
to
implement
the
changes.
The
first
could
be
provided
by
a
three-‐dimensional
innovation
matrix,
in
which
areas
and
levels
of
innovation
are
linked
to
levels
of
subjective
and
inter-‐subjective
evolution,
to
map
out
where
exactly
transformation
work
needed.
An
innovation
matrix
of
this
kind
maps
ten
innovation
types
against
seven
innovation
levels.
The
Graves
colour-‐coding
shows
the
overall
developmental
level
of
the
culture
of
the
organization
in
the
way
it
understands
and
deals
with
change
at
the
intersection
of
innovation
types
and
levels
17
To realize the strategy for 2015, what innovation results have to be How to do the analysis: Mark the
achieved? change level. Only one point per
line. Add Graves levels with
1. When you look back on the results of the last years, where do you believe background colours.
that you stand today?
2. When you look at the requirements of the How to do the analysis: Mark the change
market, where do you believe
Innovation New you needNew
to the to to the
level.New
Only
to one
the point per line. Incremental
Renovation Add Graves Just Cost
go? (below)
levels / world industry levelscompany
with background colours. improve-
of existing repositioning reduction
Innovation categories ments
types
18
The
Innovation
Matrix
Facilitation
Process:
Groups
responsible
for
innovation,
including
leaders,
technical
experts,
project
managers
and
sales
and
marketing
managers
meet
to
gauge
the
innovation
level
of
the
organisation
in
the
ten
types
of
innovation,
and
then
reflect
on
the
level
at
which
the
organisational
culture
understands
and
deals
with
the
need
for
innovation
in
those
areas
of
action.
Once
the
groups
have
filled
out
the
“actual”
matrix,
the
intersection
points
are
discussed,
causes
are
analysed,
and
consequences
looked
at.
For
example,
a
large
family
company
whose
business
model
has
gone
through
no
more
change
than
the
occasional
repositioning
for
40
years,
and
whose
culture
is
hierarchical,
managed
by
command
and
control
in
an
authoritarian
self-‐understanding,
which
is
bureaucratic
in
its
operations
and
risk-‐averse
in
its
controlling
(Graves
blue
/
Wilber
Amber),
will
find
it
difficult
to
see
and
accept
the
coming
end
of
the
product
lifecycle
which
made
it
a
market
leader
40
years
previously.
In
the
reflection
on
company
culture
and
the
lack
of
strong
innovation
in
recent
years,
the
stakeholders
may
come
to
understand
how
particular
assumptions
about
management,
beliefs
developed
through
past
success,
and
values
that
have
emerged
as
company
culture
may
pose
a
threat
to
the
company’s
further
existence
if
the
market
moves
and
the
managers’
perception
ignores
the
facts
in
favour
of
convention
and
habit.
The
groups
are
then
asked
to
look
at
the
market,
the
competition,
technological
developments,
and
future
trends
and
then
assess
where
they
need
to
be
on
the
innovation
scale
to
survive
and
prosper,
and
what
kind
of
culture
would
be
needed
to
support
the
change
and
the
new
level
of
complexity
it
involves.
In
the
process
the
group
might
become
aware
that
the
company
needs,
for
example,
to
transform
itself
from
being
a
product
producer
to
becoming
a
solutions
and
services
organization,
focussed
not
on
engineering-‐driven
improvements
to
existing
products,
but
driven
rather
by
the
market
and
focussed
on
systems
integration
and
interface
technologies.
The
culture
needed
to
make
these
innovations
successful
might
be
project
and
process-‐oriented,
flexible
and
agile
and
so
non-‐hierarchical
both
in
its
organisational
structure
and
in
its
management
style
(Graves
green
to
yellow/Wilber
Green
to
Teal).
A
“to
be”
vision
of
the
innovation
in
the
business
model
is
mapped
in
the
“to
be”
innovation
matrix
and
then
formulated
as
a
mission,
values,
vision
and
strategy.
The
groups
then
confront
the
delta
between
the
“to
be”
and
“actual”
organisation.
Innovation
goals
are
set,
and
innovation
initiatives
are
formulated
which
take
into
account
the
critical
success
factors
which
the
transformation
must
master.
A
change
vision
is
formulated
and
a
change
process
designed.
Soft
Facts
Interventions
on
a
Path
not
only
to
Culture
Change,
but
to
a
Leap
in
Levels
to
Second
Tier
The
operational
challenge
of
implementing
what
has
been
envisioned
lies
in
confronting
the
subjective
conditioning
of
both
the
people
and
their
organisational
culture.
70%
of
all
mergers
fail
either
completely
or
in
large
part
because
culture
incompatibility.
70%
of
all
IT-‐integration
projects
fail
to
realize
the
objectives
and
synergies
for
which
they
were
intended
because
of
challenges
to
habitual
ways
of
doing
things.
Most
organizational
transformation
projects,
such
as
lean
management,
process
re-‐
engineering,
or
restructuring
achieve
short-‐term
results,
only
to
see
the
culture
fall
back
into
previous
habits
when
the
initiatives
end.
Change
management
helps
dramatically
19
to
enable
buy-‐in
and
sustainability
for
change.
However,
to
the
extent
that
change
management
itself
operates
within
the
presuppositions
of
a
particular
cultural
level
of
development,
it
can
only
help
to
reproduce
existing
habits
dressed
up
in
other
clothes.
Where
NLP
can
make
a
profound
contribution
to
second-‐tier
action
is
in
doing
the
transformational
work
to
help
people
take
a
constructivist
approach
to
action
and
effectively
learn
new
attitudes,
behaviours
and
habits.
The
vision
for
products,
services,
organization
and
culture
can
be
arrived
at
through
a
3D
innovation
matrix.
Operational
success
will
depend
on
opening
the
mind,
the
heart
and
the
will
to
get
beyond
subjective
limitations
and
engaging
them
as
success
factors.
Key
elements
on
the
path
to
presencing
in
second-‐tier
consciousness
are:
1. Learning
to
see
–
understanding
and
interpreting
artefacts
2. Understanding
belief
drivers
–
discovering
and
changing
axioms,
presuppositions,
beliefs
3. Connecting
to
the
power
of
values
–
recognizing,
challenging
and
developing
values-‐based
structures
in
order
to
overcome
barriers
to
innovation
4. Developing
shared
pictures
of
the
future
–
developing
scenarios
through
collective
dialogue
processes
and
their
integral
application
5. Using
the
power
of
devolved
organizations
–
understanding
how
social
innovation
works,
and
building
infrastructures
which
enable
tribes
to
change
the
world
6. Developing
innovation
strategies
–
finding
one’s
innovation
DNA
7. Leading
strategic
conversations
–
building
tri-‐sector
collective
leadership
processes
to
implement
innovation
on
a
global-‐local
scale
Action
area
1:
Learning
to
see
–
understanding
and
interpreting
artefacts
Another
saying
ascribed
to
Einstein
is
that
fish
are
the
last
creatures
to
notice
water.
It
is
natural
for
the
brain
to
take
its
habitual
environment
for
granted.
However,
the
world
we
live
in
is
no
longer
primarily
natural,
but
was
made
by
people
in
the
process
of
our
cultural
development.
One
of
the
principle
effects
of
moving
from
level
3
to
level
4
in
the
U-‐process
is
to
recognize
that
the
policies,
structures,
processes,
economics,
and
culture
we
feel
subject
to
and
often
victimized
by
are
nothing
but
the
result
of
our
own
collective
doing.
The
market,
for
example,
is
not
like
a
plant
or
a
mountain,
which
are
facts
of
nature
that
form
the
context
in
which
humanity
evolved,
but
rather
like
a
car
or
building,
which
are
things
that
someone
has
invented.
Yet
we
experience
the
market
under
Capitalism
1.0
and
2.0
as
an
external
force,
as
a
fact
of
life,
as
if
our
actions
had
nothing
to
do
with
its
existence.
It
has
become
so
deeply
embedded
in
our
perceptual
presuppositions
and
habits
that
we
encounter
it
as
a
thing
we
experience,
not
an
act
that
we
perform.
It
has
become
an
artefact—as
opposed
to
a
biofact—whose
anthropological
analysis
can
give
us
information
about
the
culture
of
its
creators
and
users.
The
interpretation
of
the
market
as
a
social
artefact
lays
bare
the
historical
reasons
for
its
creation,
the
beliefs
and
values
upon
which
its
existence
is
based,
and
the
interests
and
aims
it
serves
to
satisfy.
Learning
to
see
the
facts
around
us
as
artefacts
moves
them
from
the
realm
of
things
to
which
we
are
subject
into
that
of
actions
upon
which
we
have
influence
and
so
empowers
us
in
effecting
change.
We
thus
bring
ourselves
in
to
a
position
in
which
we
dare
to
ask
ourselves,
e.g.
whether
the
market
we
now
have
is
the
one
we
need
or
want
to
have
in
future,
so
that
we
can
get
down
to
the
business
of
creating
an
alternative
vision
and
planning
its
implementation.
20
In
a
thread
on
Scharmer’s
“7
Acupuncture
Points
to
transform
Capitalism”
paper
on
the
need
for
transformation
infrastructures,
David
Hodgson,
a
Community
member,
comments
that
Instead
of
capitalism
3.0
I
have
been
moving
towards
a
variant
of
the
phrase
‘the
sacred
|
spiritual
|
enlightened
|
living
economy’.
I
believe
we
have
to
move
entirely
past
the
paradigm
of
capitalism,
and
shift
our
conceptual
center
of
gravity
from
capital,
an
abstraction,
mind,
to
something
alive,
whole,
and
integrated,
so
that
we
can
come
back
to
life
as
Joanna
Macy
might
say.
And
to
define
the
living
economy
as
a
platform
to
support
global
collective
well
being.
Gross
international
happiness
as
the
measure
of
success.20
A
vision
like
this
would
be
an
innovation
wholly
new
to
the
world.
It
also
upends
the
most
dearly
held
presuppositions,
beliefs
and
values
of
most
of
the
business
community,
and
is
a
mortal
challenge
to
the
ideologies
of
amber-‐orange
and
green.
21
could
just
as
well
be
liberated
to
perform
their
social
function
constructively.
Social
infrastructures
could
cut
out
the
middle-men,
so
that
the
market—and
so
capitalism?—could
do
its
job
for
everyone.
A
step
on
the
way
may
lie
in
healing
the
unconsciously
pathological
relationship
many
have
to
the
collective
(away
from
the
past
of
enforced
social
cohesion
towards
experiences
of
a
democratic
generative
community).
Maybe
we
need
to
focus
more
on
creating
images
of
the
fulfilment
of
the
self
in
collective
action
(I’m
thinking
of
presencing
theatre
in
the
media
here).
Could
capitalism
perhaps
be
liberated
by
art…?21
To
the
comment
on
the
amber-‐orange
conservative
American
response
to
the
need
for
collective
action,
one
could
add
that
the
liberal
left
American
response
and
the
European
reflex
to
do
the
opposite
and
massively
expand
the
role
of
the
state
in
economic
life
is,
because
of
its
cost
and
ineffectiveness,
just
as
unsustainable.
Where
Amber-‐Orange
tends
towards
religious
and
market
fundamentalism,
Green
tends
towards
state
fundamentalism.
What
contribution
can
NLP
make
to
help
heal
the
pathological
relationship
to
the
collective—both
its
absolute
rejection
and
its
absolute
embrace?
With
a
second-‐tier
awareness
as
its
platform,
a
full
spectrum
of
formats
which
can
have
the
required
effect
are
immediately
available.
To
name
just
a
few:
-‐ metamodel
explorations
of
the
presuppositions,
beliefs,
values
and
conditioning
behind
hysterical
fear
of
collectives
and
infantile
trust
in
collectives
-‐ submodality
interventions
to
question
and
change
representations
of
collectives
-‐ re-‐imprints
to
heal
traumatic
actual
experiences
with
destructive
collectives
-‐ reframing
interventions
to
make
constructive
meanings
for
collectives
accessible
and
available
-‐ systemic
interventions
to
make
conscious
and
resolve
entanglements
with
the
experience
of
destructive
collectives
from
the
family
or
system
background
-‐ fast
phobias
to
disempower
the
visual
anchors
for
imagined
fears
For
Scharmer,
“The
shift
from
downloading
to
seeing
is
simple—although
not
always
painless.
Three
distinct
principles
can
help
us
to
move
from
downloading
to
actually
seeing.
They
are:
(1)
clarify
question
and
intent,
(2)
move
into
the
contexts
that
matter,
and
(3)
suspend
judgment
and
connect
to
wonder.”22
NLP
can
provide
the
craftsmanship
in
the
background
to
implement
the
principles.
Action
area
2:
Understanding
belief
drivers
–
discovering
and
changing
axioms,
presuppositions,
beliefs
Having
surfaced
axioms,
presuppositions
and
belief
behind
the
artefacts
of
existence,
the
challenge
is
then
to
change
those
which
are
unproductive,
create
the
conditions
under
which
viable
alternatives
can
grow
and
develop,
and
help
in
the
collective
leadership
processes
to
undo
blocks
on
this
level
on
an
ongoing
basis.
21
same
as
above,
comment
13
22
Otto
Scharmer,
Theory
U,
Society
for
Organisational
Learning,
Cambridge,
Goethe
captures
the
fundamental
experience
of
our
identity
when
his
Faust
exclaims:
“Zwei
Seelen,
ach,
wohnen
in
meiner
Brust!”
(Alas,
two
soul
beat
within
my
breast).
Human
beings
are
in
their
individuality
constitutionally
not
one
with
themselves
or
their
environment,
in
this
case
as
a
consequence
of
parts
psychology
and
the
autonomy
of
23
http://www.nlpu.com/Patterns/pattern3.htm
24
David
Bohm,
Dialogue,
Routledge
Classics,
2004,
pp.
8-‐9
23
psychological
parts
and
their
experiences,
beliefs
and
conclusions.
Under
these
conditions,
a
person
is
unable
to
evolve
with
his
environment
and
respond
realistically
to
its
challenges.
For
Bohm,
the
root
cause
of
conflicts
between
beliefs
and
reality
lies
in
the
fragmentation
of
thought.
He
describes
how
on
the
first
level,
Fragmentation
is
one
of
the
difficulties
of
thought,
but
there
is
a
deeper
root,
which
is
that
thought
is
very
active,
but
the
process
of
thought
thinks
that
it
is
doing
nothing—that
it
is
just
telling
you
the
way
things
are.
Almost
everything
around
us
has
been
determined
by
thought….
The
whole
ecological
problem
is
due
to
thought,
because
we
have
thought
that
the
world
is
there
for
us
to
exploit,
that
it
is
infinite,
and
so
no
matter
what
we
did,
the
pollution
would
all
get
dissolved
away.
…
The
point
is:
thought
produces
results,
but
thought
says
it
didn’t
do
it.
…
Usually,
when
you
have
a
problem,
you
say,
‘I
must
think
about
it
to
solve
it.’
But
what
I’m
trying
to
say
is
that
thought
is
the
problem.25
NLP
has
the
technology
to
deal
with
the
problem
of
thought
in
many
ways.
But
Bohm
goes
on
to
say
that,
“In
fact,
most
of
it
comes
from
a
collective
background.”
While
NLP
has
ways
of
perceiving
and
dealing
with
collective
sources
of
individual
belief,
it
lacks
the
technology
for
understanding
and
changing
belief
on
a
collective
level.
No
NLP
format
would
lift
a
nation
collectively
out
of
fundamentalist
axioms
of
its
collective
thinking.
Yet
we
are
faced
with
nothing
less
than
a
challenge
on
a
world
scale
if
we
want
to
effect
change
in
any
of
the
seven
acupuncture
points
in
Scharmer’s
map.
Scharmer
makes
some
“diagnostic
observations
about
the
current
state
of
the
collective
body
of
conversation
that
happens
in
organizations
and
institutions
day
to
day,
moment
to
moment,”
which
mirrors
the
dynamics
of
individual
identity
and
thought:
1. The
individual
intention
of
most
participants
in
most
organizations
is
to
operate
from
the
space
of
creative
emergence,
not
from
the
dark
space
of
pathology.
2. Yet
the
collectively
enacted
outcome
is
that
many
conversations
in
many
or
most
organizations
take
place
in
the
pathological
space
of
anti-emergence,
not
the
space
of
creative
emergence
3. Hence,
we
collectively
do
what
nobody
wants:
we
operate
in
the
toxic
atmosphere
of
pathological
patterns
of
conversation.
4. Such
a
conversational
space
is
toxic
or
limiting
in
two
respects:
it
prevents
individual
participants
from
accessing
their
deeper
levels
of
being
and
consciousness,
and
it
prevents
collective
institutions
from
co-evolving
with
their
environments
by
accessing
the
deeper
streams
of
collective
emergence.26
A
colleague
of
Scharmer’s,
Ursula
Versteegen
has
developed
the
technology
of
the
“dialogue
interview”
to
enable
groups
to
move
from
the
destructive
anti-‐space
of
pathological
belief
and
conversation
to
the
creative
U
space
of
conversational
reality
creation.27
She
uses
a
dialogue
process
to
identify
emerging
themes
in
large-‐scale
change
processes:
25
David
Bohm,
pp.
10-‐12
26
Otto
Scharmer,
Theory
U,
pp.
287-‐88
27
The
format
is
available
under
the
collective
commons
agreement
through
the
U-‐
Access
your
generative
listening:
Try
to
focus
on
the
best
future
possibility
for
your
interviewee
and
the
situation
at
hand.
Go
with
the
flow:
Don’t
interrupt.
Ask
questions
spontaneously.
Always
feel
free
to
deviate
from
your
questionnaire
if
important
questions
occur
to
you.
Leverage
the
power
of
presence
and
silence:
One
of
the
most
effective
“interventions”
as
an
interviewer
is
to
be
fully
present
with
the
interviewee—and
not
to
interrupt
a
brief
moment
of
silence.
Interviewers
come
for
the
largest
part
from
within
the
system
which
is
to
be
collectively
seen
and
understood.
The
fourth
field
merging
in
the
group
which
can
take
place
in
the
process
comes
from
a
second-‐tier
ability
and
attention
to
sense
the
collective
patterns
behind
the
statements
in
the
interviews.
In
what
Versteegen
compares
to
a
“jam
session,”
the
interviewers
meet
with
the
transcripts
of
their
interviews
and
begin
reading
individual
sentences
out
loud.
“The
instruments
are
the
people
you
encountered—your
interviewees;
the
sheets
of
music
are
the
transcripts
in
front
of
you;
and
the
piece
of
music
that
your
are
creating
is
the
social
art
of
seeing
and
sensing
the
emerging
system,
the
one
that
you
tried
to
elicit
in
the
thought
and
words
of
your
interviewees.”
As
each
interviewer
reads
out
loud,
he
speaks
as
if
striking
a
note
in
a
collective
jazz
improvisation.
Into
the
pause,
another
reads
a
sentence
in
response.
As
25
the
piece
develops,
a
picture
begins
to
emerge.
“They
get
into
a
rhythm,
and
learn
to
listen
to
the
music
that
speaks
from
what
remains
unsaid
between
the
quotes—the
empty
space
in
between
(deep
dive).
…
they
begin
to
tune
in
to
some
of
the
emerging
patterns,
pictures
and
polarities…
they
begin
to
shift
the
place
of
listening
toward
listening
from
the
whole,
the
common
ground
from
which
all
of
the
instances,
stories
and
quotes
arose.”28
NLP
is
not
needed
for
such
collective
processes—at
least
in
the
part
of
collective
dialogue.
It’s
contribution
will
likely
lie
in
working
with
what
the
collective
leadership
process
triggers
in
the
individual
participants.
If,
for
example,
the
experience
a
member
of
the
group
has
had
with
a
pathological
collective
is
triggered
by
the
deep
dive
of
the
group,
the
ensuing
personal
psychological
drama
will
block
his
ability
to
evolve
with
and
contribute
to
the
group
process.
In
some
cases
the
deep
dialogue
state
will
suffice
not
only
to
surface,
but
also
to
clear
the
block,
as
deep
listening
has
a
healing
quality
all
its
own.
At
the
same
time,
presencing
groups
are
from
their
intention
not
therapy
groups,
and
the
members
generally
not
trained
therapists.
What
is
triggered
by
a
second-‐tier
experience
may
be
healed
with
NLP’s
first-‐tier
technologies
applied
in
a
second-‐tier
state
of
awareness.29
Action
Area
3:
Connecting
to
the
power
of
values
–
recognizing,
challenging
and
developing
values-based
structures
in
order
to
overcome
barriers
to
innovation
The
focus
of
thinking
and
action
in
the
world
could
be
said
to
be
moving
from
a
left-‐
brained
to
a
right-‐brained
functional
emphasis.30
The
last
century
saw
an
unparalleled
string
of
successes
in
technology
and
culture
through
scientific
and
analytic
methods.
With
the
good
results
from
the
focus
on
facts
and
figures
has
come
a
belief
that
left-‐
brained
approaches
to
the
challenges
of
the
world
are
not
only
adequate,
but
are
the
only
possible
option.
As
our
experience
confronts
us
massively
with
the
facts
to
the
contrary,
and
our
analyses
increasingly
show
that
it
is
our
naïve
belief
in
the
efficacy
of
enlightenment
thinking
which
has
gotten
us
into
the
current
mess
in
the
first
place,
leaders
are
searching
increasingly
for
alternatives
that
will
help
us
to
describe,
28
Otto
Scharmer,
Theory
U,
p.
292
29
In
my
own
short
experience
with
a
presencing
group,
I
sense
a
tendency
among
deep
listeners
to
confuse
Teal
collective
processes
with
the
Green
process
of
social
and
emotional
understanding
through
sharing
in
groups.
As
George
Pór,
a
social
entrepreneur
emerging
from
a
long
history
of
spiritual
practice
who
took
part
confesses,
“In
the
spirit
of
full
disclosure,
I
also
admit
that
I
am
a
recovering
‘being
in
the
here
and
now’
addict.
Of
course,
there's
nothing
wrong
with
staying
in
the
bottom
of
the
U
for
as
long
as
needed.
My
concern
is
about
when
it
becomes
an
addiction
and
prevents
us
from
moving
up
on
the
right
leg
of
the
U.
That
prevention
starts
frequently,
by
excluding
the
prototyping
dimension
of
the
U
from
the
design
of
the
event
and
replacing
it
with
"something
will
emerge"
that
a
friend
of
my
termed
as
‘the
opium
of
the
cultural
creatives.’”
30
Daniel
Pink,
A
Whole
New
Mind,
for
an
entertaining
and
insightful
description
of
the
shift
in
the
production
of
added
value
from
logical,
sequential,
specifiable
“left-‐brained”
activities
through
outsourcing
and
automation
to
creative
activities
based
on
pattern
recognition,
subjective
evaluation,
relationships
and
creativity
generally
associated
with
the
operation
of
the
“right
brain.”
26
understand
and
influence
the
success
factors
for
change
with
which
the
right
brain
is
at
home.
From
the
value-‐based
management
associated
with
the
shareholder
value
ideology,
there
is
an
increasing
interest
being
shown
in
management
thorough
values
in
the
broader
sense
of
things
which
are
important
to
us
beyond
the
financial
bottom
line.
The
Graves
model
is
useful
in
this
regard
in
helping
various
stakeholders
to
describe
what
is
important
to
them
across
the
entire
pycho-‐social-‐political-‐economic
landscape
of
their
organizations
and
their
fields
of
engagement.
With
the
appropriate
infrastructure,
Graves’
developmental
line
can
be
used
to
visualize
the
deltas
between
what
is
important
to
employees,
managers
and
customers,
among
others.
In
addition,
it
can
be
used
to
analyse
the
developmental
trends
and
show
what
the
environment
in
which
an
organisation
works
demands.
Across
all
the
differences,
areas
of
action
can
be
identified
to
close
the
gaps
and
create
alignment,
so
that
values
conflicts
no
longer
paralyse
essential
initiatives,
but
instead
support
and
drive
them
as
effectively
as
possible
towards
the
achievement
of
results.
Various
tools
provide
questionnaires
and
the
visualization
of
analyses
to
simplify
the
process
of
identifying
problems
and
areas
of
action.
Christopher
Cowan,
with
Don
Beck
one
of
Graves’
former
assistants
and
the
founders
of
Spiral
Dynamics,
has
together
with
Natasha
Todorovic
created
several
analysis
tools
in
this
direction.31
At
OrgProf3.0
a
questionnaire
has
been
programmed
to
enable
system
analysis
through
the
prism
of
Graves’
values
model.
The
values
of
stakeholders
are
elicited
through
an
online
questionnaire,
their
experience
of
the
current
situation
or
organisation
is
captured,
and
their
recommendations
for
how
the
values
approach
should
be
different
is
described.
Visualized
in
various
graphs,
deltas
can
be
made
out
and
questions
asked
in
interviews
or
open-‐space,
world
café
or
appreciative
inquiry
workshops
with
a
collective
presencing
intention
as
to
what
values
would
be
useful,
are
wanted
and
would
lead
to
success.
Change
initiatives
are
described
to
realize
the
values
vision
and
actions
agreed
upon
for
implementation.32
Chart
9:
31
Assessment
of
World
Views,
Change
State
Indicator,
and
Assessment
of
Thinking
and
Coping:
http://www.spiraldynamics.org/resources_assessments.htm
32
Contact:
mail@tomklein.de
for
more
information
and
access
to
the
tool
27
For
leaders
who
are
accustomed
to
managing
with
the
key
performance
indicators
in
a
balanced
scorecard,
or
even
more
simply
with
financial
goals
and
objectives,
a
values-‐
based
management
approach
can
seem
“unreal.”
Yet
from
a
second-‐tier
perspective,
what
is
real
and
unreal
is
often
turned
on
its
head.
As
Jack
Welch
put
it
in
the
recent
Business
Week
interview,
“...you
would
never
tell
your
employees,
‘Shareholder
value
is
our
strategy.’
That's
not
a
strategy
you
can
touch.
That's
not
a
strategy
that
helps
you
know
what
to
do
when
you
come
to
work
every
day.
It
doesn't
energize
or
motivate
anyone.
So
basically
my
point
is,
increasing
the
value
of
your
company
in
both
the
short
and
long
term
is
an
outcome
of
the
implementation
of
successful
strategies.
I've
always
felt
that
way,
and
I've
always
said
I
felt
that
way.”
Put
in
more
second-‐tier
terms,
what
counts
is
what
is
subjectively
and
inter-‐subjectively
important
to
people.
That
we
still
for
the
most
part
act
as
if
the
economic
system
were
a
fact
of
nature
and
not
an
artefact
of
humanity
is
a
reflection
of
Bohm’s
problem
of
thinking,
not
of
the
facts.
A
values
approach
to
management
can
help
us
to
become
aware
of
what
is
important
to
us,
and
of
what
also
needs
to
become
important
to
us,
and
can
provide
us
with
a
much
more
realistic
understanding
of
the
next
steps
in
our
development.
In
the
change
process
stemming
from
the
analysis
of
the
deltas
in
the
collective
leadership
process,
it
is
managing
to
make
the
transition
from
one
level
to
the
next
which
is
the
primary
challenge.
NLP
can
support
the
process
through
classical
interventions
like
reframing,
or
formats
to
resolve
values
conflicts,
and
so
enable
individuals
to
master
the
personal
aspects
of
the
collective
transformation.
To
briefly
summarize
the
innovation
tools
for
the
right-‐hand
side
of
the
U:
4.
Developing
shared
pictures
of
the
future
–
developing
scenarios
through
collective
dialogue
processes
and
their
integral
application
Many
tried
and
tested
methods
help
organizations
to
formulate
their
shared
understanding
into
a
coherent
vision
as
an
expression
of
their
shared
pictures
of
the
future.
One
of
the
most
advanced
examples
is
given
by
the
Shell
scenario
process.
Some
belong
to
the
tool
sets
of
strategy
consultants
and
are
supported
by
powerful
IT
architectures.
On
a
simpler
level,
leaders
can
employ
facilitation
formats
supported
by
facilitation
charts
for
straightforward
collective
dialogues
on
vision.
Grove
Consulting,
for
example,
provides
5
different
vision
formats,
from
the
Movies
Vision
though
Cover
Story
Vision,
Mandala
Vision,
Journey
Vision
to
Big
Waves
Vision.
All
the
formats
provide
a
visual
constellation
point
based
on
a
right-‐brained
metaphor
to
enable
the
collective
visioning
process
in
the
crystallization
phase.
29
5.
Using
the
power
of
devolved
organizations
–
understanding
how
social
innovation
works,
and
building
infrastructures
which
enable
tribes
to
change
the
world
The
issue
of
infrastructures
is
probably
the
most
critical
and
difficult
of
the
steps
of
the
right-‐hand
U,
and
Scharmer’s
paper
is
an
excellent
reference
for
understanding
what
is
involved.
At
the
same
time,
it
is
part
of
the
second-‐tier
task
in
this
step
to
understand
how
radically
new
the
reality
of
organization
has
become
in
the
context
of
computers,
telecommunication
and
the
internet,
and
to
learn
how
to
operate
with
the
social
networks,
tribes
and
devolved
organizations
that
have
come
with
it.
Google
Search,
MySpace,
FaceBook,
LinkedIn,
Xing,
Obama.com,
Wikipedia,
Open
Source
software
development,
Twitter,
and
so
on,
provide
examples
of
how
innovation
emerges
chaotically
from
unguided
social
interaction.
From
the
“green”
rebellion
in
Iran
to
spontaneous
parties
organized
by
a
“tribal”
leader
enabled
through
Twitter
as
described
by
Seth
Godin,
organization
has
slipped
from
the
control
of
strategists
who
would
seek
to
use
it
to
their
own
ends.
Every
successful
moment
of
control
is
undermined
by
the
reaction
of
devolved
networks
to
the
next
attempt.
Which
messages
will
go
viral
and
capture
the
imaginations
of
millions
across
all
borders
and
cultures
cannot
be
predicted,
despite
ever
increasing
attempts
to
exercise
influence.
The
basic
message,
however,
is
that
control
in
the
first-‐tier
sense
has
been
ultimately
lost.
And
the
question
for
second-‐
tier
initiatives
is
to
discover
what
is
timely,
what
is
relevant,
what
inspires
and
is
attractive
to
draw
the
talent
and
engagement
and
the
masses
on
a
level
beyond
control
to
make
a
change
happen.
6.
Developing
innovation
strategies
–
finding
one’s
innovation
DNA
Once
common
understanding
has
been
achieved,
and
a
common
vision
has
been
described,
the
tools
of
innovation
management
come
to
bear
on
product
development.
IT
companies
provide
innovation
processes,
from
business
intelligence
to
product
lifecycle
management.
Organizational
strategies
are
derived
from
market
or
process
requirements.
7.
Leading
strategic
conversations
–
building
tri-sector
collective
leadership
processes
to
implement
innovation
on
a
global-local
scale
This
is
the
step
in
which
competence
and
commitment
show
over
the
long-‐term.
Having
used
the
network
and
having
been
found
by
the
tribe,
the
question
is
what
can
one
achieve
and
on
what
scale?
This
is
the
unexplored
land,
though
some
role
models
like
Gore,
Obama
or
Avery
Lovins
do
exist.
Conclusion
On
the
right
side
of
the
U,
NLP
has
no
particular
philosophical
or
technological
leadership
qualities.
As
one
of
the
first
constructivist
approaches
to
personal
development,
however,
it
can
be
considered
to
be
a
philosophical
grandfather
to
the
movements
which
have
emerged
on
a
social
scale.
Whether
it
will
ever
reinvent
itself
to
the
point
of
becoming
a
constellation
point
for
second-‐tier
political,
business,
social
and
environmental
activism
remains
to
be
seen.
In
any
case,
it
can
play
an
important
supporting
role
in
the
changes
taking
place.
30