[P2P-F] Fwd: Exploring the many species of Power (with Wholeness in mind)

[Michel Bauwens]

---------- Forwarded message ----------
From: Tom Atlee <cii at igc.org>
Date: Thu, Jan 9, 2014 at 9:15 AM
Subject: Exploring the many species of Power (with Wholeness in mind)
To: Michel Bauwens <michel at p2pfoundation.net>


  Tom Atlee's Co-Intelligence Journal . The Co-Intelligence Symbol . What
this message is about: There is power everywhere, not just in domination an

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. The Co-Intelligence Symbol .

*What this message is about: There is power everywhere, not just in
domination and control. Power comes in many forms and guises and is itself
evolving. Those with dreams of how the world could be and who lack
traditional forms of power and resources may find greater wherewithal in
the ways they relate to the life within, among, and around them. We need
more power that is of, by, and for the whole of life.*

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Power-over and Power-with

Dear friends,

For several years I've been reflecting on power from a holistic,
co-intelligence perspective. What does power look like when we take
wholeness, interconnectedness, and co-creativity seriously?

This inquiry intensified last summer when Nancy Roof, the editor of *Kosmos
Journal
<https://go.madmimi.com/redirects/1389233424-3871579cfeabb54af933f2146470c6a8-2235217?pa=19631444971>*,
asked me to write an article on power. *Kosmos* is a biannual magazine
oriented to the UN and international civil society, serving global
professionals and transformational change agents. I considered Nancy's
invitation quite an honor and opportunity. After reflection I wrote and
submitted an article summarizing my ideas about The Dance of Power-over and
Power-with<https://go.madmimi.com/redirects/1389233424-3f7872f63058725cce860256844546d1-2235217?pa=19631444971>,
including some thoughts on power-from-within, power-from-among, and whole
system power. However, in the weeks that followed, I found myself drifting
into a more comprehensive vision of power, which I called wholesome
power<https://go.madmimi.com/redirects/1389233424-156631dde2ef91e83538c08c67f36d32-2235217?pa=19631444971>.
I hurriedly wrote a new article on that and submitted it to Nancy, telling
her she could use either article in the next *Kosmos*. Instead, she decided
to edit parts of both articles together into a new article which we finally
entitled Transforming Power: Impact, Partnership and the Tao of Wholesome
Power<https://go.madmimi.com/redirects/1389233424-d3791213fc877d59cf3f41fe0f3bbdd6-2235217?pa=19631444971>
.

I couldn't share any of this until after *Kosmos* was published in
November. But by then I'd realized that my explorations of power were an
ongoing, evolving inquiry going back many years. I wanted to share that
inquiry even more than any one of the individual articles that marked it. I
realized I'd never created a page on the co-intelligence website
specifically devoted to power, which suddenly felt like a major omission.
So I have finally created that
page<https://go.madmimi.com/redirects/1389233424-16be976e087453d59f3840c4834abb5a-2235217?pa=19631444971>,
pulling together the most important essays I and some others have written
on the subject, including all three of the articles mentioned above. I've
included below the text of that page (the online version has active links
to all the articles listed) as well as my article on wholesome power, which
I consider my best thinking on the subject so far.

If you are interested, I encourage you to explore all the articles listed
and to submit comments to this post on my blog. We can all continue this
inquiry into the nature of power that arises out of -- and contributes to
-- wholeness, interconnectedness, and co-creativity.

Blessings on the Journey.

Coheartedly,
Tom

= = = = =

*The New Web Page*
*(click on the title to access active links for all the articles listed):*

*POWER
<https://go.madmimi.com/redirects/1389233424-981163c8efe10ba90346fd3e90e85403-2235217?pa=19631444971>*

Power is energy that gets things done -- or has obvious potential to do so.

Our most common conceptions of power -- especially social power -- involve
our ability to cause things to happen that we want to have happen.

While this is definitely a major facet of power, a holistic,
co-intelligence perspective suggests that there's more to power than that.

What does power look like when we are working not just for what we want but
for what others want as well -- or when we join the power of the whole to
satisfy the needs and aspirations of the whole?

What does power look like when it arises from a question, a story, a
vision, or a heart resonance rather than from force, manipulation,
privilege, or institutionalized authority?

Where can the "powerless" -- those without traditional resources and
established forms of influence - get the power they need to promote justice
and sustainability that includes them?

What are the bright and shadow sides of power when it is centralized -- AND
when it is distributed and decentralized? Sometimes we need to use
concentrated power to address large-scale issues like human rights, the
preservation of oceans, or climate change. But how do we use it wisely
without suffering the corruption that usually accompanies concentrated
power?

What are the less-noted forms of power -- power-with, power-from-within,
power-from-among, power-as, whole-system power and, ultimately, wholesome
power -- and how do they relate to the more familiar dynamics of
power-over, the power of influence, control, and domination?

These and other aspects of the co-intelligent perspective on power are
explored in the articles below.
▪▪ Transforming Power: Impact, Partnership and the Tao of Wholesome
Power<https://go.madmimi.com/redirects/1389233424-dd6ec14a23f0e6f405d2e62439917310-2235217?pa=19631444971>-
an article in Kosmos
Journal<https://go.madmimi.com/redirects/1389233424-55bf949bedd267dff44ae907b50dbb1e-2235217?pa=19631444971>(Fall-Winter
2013) which is an integration of two articles which cover the
topic in greater detail: The Dance of Power-over and
Power-with<https://go.madmimi.com/redirects/1389233425-45a2a47b7edb6cb45177028c39f01172-2235217?pa=19631444971>and
Wholesome
Power<https://go.madmimi.com/redirects/1389233425-830afd90b227855b3be0c5583c2977e0-2235217?pa=19631444971>(which
is included in full below)
▪▪ Feedback, Social Power, and the Evolution of Social Systems
▪▪ What kind of power, for whom, and for what? - Tom Atlee's review of
Moises Naim's "The End of Power"
▪▪ Ramping up the two big Powers (namely, established power and grassroots
power)
▪▪ We need to reformulate political power now!
▪▪ Four Types of Power
▪▪ Moving Beyond Power Plays to Collaboration
▪▪ The Power of Questions
▪▪ The Power of Story
▪▪ Democracy: A Social Power Analysis (with John Atlee)
▪▪ The Power Cube - a tool for analyzing the visibility, spaces, and scales
of power, developed at the Institute of Development Studies to serve social
change efforts
▪▪ Imagining Real National Security – Empathy versus Empire
▪▪ Wholeness moving in us and the world

See also
▪▪ Co-intelligent Political and Democratic Theory
▪▪ Leadership
▪▪ Process and Participation

= = = = = =

*WHOLESOME POWER
<https://go.madmimi.com/redirects/1389233425-8a431d1be482fa565dca62ff96102281-2235217?pa=19631444971>*
"Weaving the polarities of order and chaos, individual and collective"

by Tom Atlee

In times of scarcity, conflict and crisis, what kind of power do we need
and where shall we get it?

We are surrounded by potential resources, companions, and capacities
which—to the extent we recognize, welcome them, work with and appreciate
them—become actual resources, partners and capacities, generating an
expanded power to have positive impact in the world by helping it partner
with itself.

I call this kind of power wholesome power—accessing the wisdom and
capacities of the whole on behalf of the whole.

When we exercise wholesome power, it is not us as individuals or groups
that make the difference. It is the living whole of which we have become a
catalytic part, evoking and empowering the resources of the whole, which is
having impact.

The theory and practice of wholesome power is an emerging field that
embraces many models, approaches, and phenomena, few of which consciously
see themselves as manifesting wholesome power. This essay is not a
blueprint for wholesome power but rather an invitation to explore what
wholesome power is and could be and how it could be practiced and enhanced
in myriad ways by myriad people dealing with myriad situations and
possibilities at all levels all over the world.

If wholesome power accesses the wisdom and capacities of the whole on
behalf of the whole, what is “the whole”? It can be a whole person or
relationship, a whole situation, a whole community or country, the whole
world, the whole of transcendent unitary reality—whatever whole or wholes
we are dealing with.

Wholesome power involves welcoming, invoking, catalyzing, balancing, and
midwifing whatever new aliveness is trying to emerge. In service to the
life of the whole, wholesome power skillfully treats disturbance,
disruption, and crisis as doorways for learning and possibility. From the
perspective of wholesome power, quality information, interconnection and
conversation become the whole getting more in touch with more of itself and
evolving into its next forms of wholeness.

Although individuals and groups can exercise wholesome power, wholesome
power fundamentally lives within all living systems and can be called forth
to do its work and then left to self-organize. Practitioners of wholesome
power design and establish social and natural systems to enhance that
self-organizing capacity in which participants serve the whole and the
whole serves the participants.

Here are some questions I see practitioners of wholesome power asking in
their work. They generate abundant answers and approaches, all grist for
the mill of this new field. They hint at the new directions this vision of
power is taking us. I've sorted them into six interrelated categories as
follows, covering different aspects of wholeness:

*QUESTIONS ABOUT RELEVANT PERSPECTIVES:* How broad is our tally of who is
involved with the situation and who should be included in awareness,
conversations, and decisions about it? Are we trying to engage the whole
community and/or a whole spectrum of stakeholders, or are we excluding
certain people or perspectives because of our biases and shortcomings? Do
we filter based on logistical and resource limitations or do dynamics of
culture, power and privilege play a role? How shall we overcome limitations
that bias relevant inclusion? When we can't include everyone or everything
involved, do we thoughtfully develop fair microcosms and articulations to
give them voice, with links to the larger wholes they represent?

*QUESTIONS ABOUT THE WHOLE PICTURE:* To what extent are we taking into
account the whole picture of what's relevant here? Are we considering the
history of the situation, the current dynamics and needs, the likely long
term consequences of various actions? Are we thinking holistically and
systemically—clarifying not only feedback loops, stocks and flows involved
but honestly facing our own role and truly honoring and tapping into the
interconnectedness and unity of all things—especially the kinship and
shared destiny of all life? When we exclude factors from consideration or
people from participation, are we excluding them because they are truly
irrelevant or because our own narrow interests, perspectives, awareness, or
comfort level limit our capacity to see, feel, know and relate?

*QUESTIONS ABOUT INTEGRAL DIVERSITY:* How well do we make positive use of
the diversity we are trying to include? Do we ground our work in shared
realities, needs, and aspirations? Do we create the best possible contexts
and interactive processes to help people benefit from both their
differences and their commonalities? Do we try to optimize the gifts of
both leadership and self-organization in leaderful groups? Do we integrate
order and chaos to promote emergence? Do we support both advocacy and
inquiry to generate learning? Do we balance individual and collective
energies and resources to create vibrant communities? Do we productively
tap and creatively manage such polarities, rather than siding too strongly
with one side or the other?

*QUESTIONS ABOUT WHOLE PEOPLE:* Are our whole selves fully engaged? Can we
and others readily bring our minds and hearts, bodies and spirits, guts and
passions into our work and relationships? Are things set up to encourage
that? Is there ample room for play and fun, for rest and relaxation, for
undirected conversation and interaction, for creativity and randomness, for
self-care and generosity—both for their own sakes and to make a space that
invites unexpected possibilities?

*QUESTIONS ABOUT EVOLUTION:* Do we courageously face and facilitate change,
growth, and transformation? Do disturbances and crises inspire our inquiry
and energy towards learning and breakthrough? Are we self-aware enough that
our limitations and leading edges generate humility, vulnerability, and a
sense of personal adventure? Do we realistically discern where people,
groups, and systems are in their own developmental journeys, engaging with
them at or slightly above their current level of consciousness and
capacity, providing both fellowship and challenge? Do we design and promote
systems that support learning and emergence in both individuals and
collectives—to promote resilience and sustain ongoing fitness in the face
of changes and challenges as the whole evolves?

*QUESTIONS ABOUT NATURAL ORDER:* Do our efforts, technologies, and systems
apply lessons from nature and align with natural realities and processes to
generate success, good lives, and collective resilience? Do we honor and
treat ecosystems as whole living entities and not just collections of
separate plants, animals, and land that constitute resources or obstacles?
Do we recognize our role in natural cycles and follow nature's dictum that
waste equals food, engaging creatively with what life offers and making
sure that what we pass on is readily useful for other parts of life? Do we
recognize the human need for naturalness in our living spaces, sustenance,
and lifestyles? Do we ground ourselves, our innovations, and our
institutions in local places—in what is needed, real, and good in and for
the unique life, culture, and conditions of a bioregion—informed but not
determined by global realities, universal dynamics, and similarities among
locales?

These and many other inquiries can shape how we apply wholesome power in a
given circumstance, as well as guiding our articulations of the entire
field.

*WHOLESOME POWER AND DISRUPTION*

Wholesome power involves power arising from engagement with and
consciousness of wholeness. Wholeness can be viewed as having two seemingly
opposite but thoroughly interrelated vectors—one towards increasing
inclusion and integration and the other towards exclusion and
disintegration. The interaction between these two generates the health and
evolution of living systems. Understanding and working with these vectors
enables conscious evolution which, done effectively, constitutes wholesome
power.

Wholesome power is most readily seen in efforts to increase wholeness, as
in being inclusive, supporting good relationships, facilitating
constructive interactions, creating nurturing environments, stimulating
integration, healing, and growth towards greater integrity and communion.
It is less readily recognized in the dynamics of breakdown—in problems,
disease, death, waste, conflict, disturbance, crisis, and collapse. But all
these are dimensions of wholeness since wholeness ultimately includes all
phenomena. So wholesome power is most whole when it engages both “positive”
and “negative” phenomena with a spirit of co-creative responsiveness.

Let's summarize the dissonant, harder-to-accept vector of wholeness as
disturbance. Ranging from risks and problems to disruption and collapse,
disturbance always signals a nascent new or renewed state “trying to
emerge”. We may resist disturbance, being attached to the old order, but
disturbance is vital to the ongoing maintenance and evolution of natural
and human systems. Old or dysfunctional things naturally tend to get
unsettled and break down—a process which, especially when handled well,
contributes energies, material and guidance for what comes next.

Here are some examples:

• *Old ideas are shaken up by new evidence and perspectives.* The resulting
cognitive disturbance fuels the birth of new worldviews, driven by our
hunger for a coherent story.
• *Societies are shaken up by revolutions or technologies:* old privileges,
products, and professions fade as new ones emerge and millions of people
struggle to adapt as their lives, expectations, and support systems are
disrupted.
• *A multi-million year reptilian regime gets blasted into global winter by
a giant meteor*, freeing rodents to emerge from their hiding holes as the
precursors of a new world order of mammals which, over eons, produces the
mammalian mega-organism of human civilization.
• *An organizational crisis motivates a freewheeling conversation no longer
constrained by the old ways and perspectives*, generating innovations in
the organization's purpose, structure, and culture.
• *During composting, dead plants and animals get broken down* by
microorganisms and bugs into organic matter usable by other plants and
animals to build themselves, a process of breakdown vital to the natural
world.

So the disturbing phenomena we see and treat as death and waste actually
constitute processes generating new resources, conditions, and energies for
the next arrangement of things. “Breakdown” often produces diversity or the
possibility of greater diversity. Diverse entities and factors interact in
shared contexts, co-evolving their relationships and collective forms. How
well they do that determines the wholesomeness of their emerging whole and
the level of suffering and vitality involved in its formation. Human use of
wholesome power can bring consciousness and choice to the process.

Consciousness, intelligence, and wisdom help create the conditions that
then shape the re-creative processes that occur as disturbance moves
through its cycle to new or renewed wholeness. We have an opportunity to be
aware of the creative potential and dynamics involved at such times and to
work with those dynamics to serve life and the positive evolution of all
involved. This kind of working-creatively-with-what-is is a big part of
what I mean by wholesome power.

*CHARACTERISTICS OF A PRACTITIONER*

A “practitioner” of wholesome power can be an individual or a group who
exhibits the following characteristics of wholeness or qualities that serve
wholeness. But, significantly, it can also be a system, process or
culture—a context or field that evokes these qualities in those who occupy
it.
▪▪ *Integrity:* honesty, sincerity, reliability; congruence between
internal self and presented self; congruence of word and deed
▪▪ *Presence:* awareness, mindfulness, centered consciousness, being fully
awake and attentive
▪▪ *Equanimity and capacitance:* ability to comfortably face intensity,
confusion, emotion, and disturbance
▪▪ *Ability to embrace and transcend opposites*, to hold them in dynamic
tension, to promote their respective gifts and mutuality
▪▪ *Positivity without denial:* possibility orientation, appreciative
attitude, abundance perspective
▪▪ *A power-with approach* that's open, collaborative, generous,
invitational, responsive
▪▪ *Wisdom and enlightened knowledge*: practical awareness of whole
systems, of deep time, of fundamental dynamics; seeking the whole story
from multiple viewpoints
▪▪ *Motivational vitality*: attending to, evoking, and tapping into life
energy—deep needs, values, passions, exuberance, spirit
▪▪ *Humility and curiosity*: a healthy relationship with uncertainty and
mystery

These qualities arise from—and then contribute to—the wholeness of lived
reality. They are qualities worth living into and nurturing in
relationships, activities, and social systems. They radically increase the
likelihood of wholesome power manifesting.

SOME EXISTING APPROACHES TO WHOLESOME POWER

The list below gives just a few of the hundreds of approaches and models
that manifest wholesome power or help us use it. They don't yet constitute
a formal field but should soon, in order to weave their diverse gifts into
a more potent whole. They have all arisen naturally and in parallel from a
widely shared sense that narrow-minded, short-term, linear, controlling or
dominating forms of power are seriously dysfunctional for complex dynamic
systems—both human and natural. We increasingly need a different, more
organic and vital form of power as our social and natural systems
complexify and display increasing signs of disequilibrium and collapse.

In their views on and applications of power, all these diverse approaches
rest on the reality and dynamics of wholeness.
▪▪ *Spiral Dynamics Integral (Sdi)
<https://go.madmimi.com/redirects/1389233425-3ebbaf821d0cfb05d4651e9e578603ec-2235217?pa=19631444971>*.
Don Beck and Ken Wilber's approach to holistic developmental theory.
Integral applications of power involve understanding the values and
developmental stages of the people you are engaging, as exemplified by the
SDi spiral model of human development and Wilber's “four quadrants”
exploring the internal and external dimensions of individual and collective
experience.
▪▪ *Polarity integration.* Polarities are not just opposites, but intrinsic
and seemingly divergent principles that are, in fact, intimately
interdependent or complementary—such as order/chaos,
centralization/decentralization, mind/body, equality/freedom, and so on.
Wholesome power favors approaches that see polarities as doorways into
greater wholeness rather than as a battleground. Examples include the
Taoist philosophy of *yin-and-yang* (stressing appreciation of the
interdependence of opposites), the variety of dialectics I learned from
psychologist Charles Johnston (instead of morally judging a polarity,
proposition, person, or thing, seeking to understand its *gifts and
limitations* and where it fits in the larger whole), and especially Barry
Johnson's Polarity
Management<https://go.madmimi.com/redirects/1389233425-8051485db602c8752c202a87e1365438-2235217?pa=19631444971>(moderating
the tendency of a system to oscillate unproductively between
poles by helping people, organizations, and communities sustain the best of
both poles while ameliorating the downsides of each).
▪▪ *Dimensions of wholeness model
<https://go.madmimi.com/redirects/1389233425-962228e8f2dc6d82182f41a295af3982-2235217?pa=19631444971>*.
We can view dozens of dimensions of wholeness in a coherent model covering
inclusion, relationship, contribution, interaction, integration, oneness,
interiority, context, non-duality and whole-part dynamics. Guidance for
wholesome power is available from both the vector towards greater wholeness
(e.g., inclusion and healing) and the vector towards fragmentation
(judgment and composting).
▪▪ *Power-over/Power-with
<https://go.madmimi.com/redirects/1389233425-e4090a9e2075c2b915cdd895c40f0a62-2235217?pa=19631444971>.*While
wholesome power embraces both controlling and partnering modes of
operation, it definitely has a bias towards co-operation, working with
rather than against (or ignoring) the realities, energies, potential
resources, and natural inclinations within a given situation. See The Dance
of Power-over and
Power-with<https://go.madmimi.com/redirects/1389233425-9f578ebe00200dddbea1f9ddcd2f4d83-2235217?pa=19631444971>.
Central to power-with in human systems are advanced forms of dialogue such
as Open Space Technology, World Cafe, Dynamic Facilitation, Nonviolent
Communication, Principled Negotiation, and Future Search as chronicled by
such groups as the National Coalition for Dialogue and
Deliberation<https://go.madmimi.com/redirects/1389233425-132716ffc70363ab76bbcb6a2633c7a8-2235217?pa=19631444971>
.
▪▪ *Emergence/self-organization*. Chaos and complexity theories,
evolutionary science, networking theory, biology, and other sciences
suggest that natural systems organize themselves without outside direction,
generating novel and higher-order phenomena in the process and providing
guidance for wholesome power in human systems. This is particularly useful
in times of disruption when top-down approaches evolved in stable times
become dysfunctional. Resources for this include *Engaging Emergence
<https://go.madmimi.com/redirects/1389233425-fc98654ce6171a44aa7a286835edb277-2235217?pa=19631444971>*by
Peggy Holman and emergent group processes like Open Space and Dynamic
Facilitation.
▪▪ *Systems thinking.* We can work with, empower, and transform whole
living systems by understanding and addressing their specific internal
dynamics of interaction, like feedback loops, synergies, and
interdependencies. Some useful approaches to systems thinking can be found
here<https://go.madmimi.com/redirects/1389233425-07eba41face38ad2255a5086e3cd3427-2235217?pa=19631444971>
.
▪▪ *Evolutionary activism
<https://go.madmimi.com/redirects/1389233425-cde33557537511156a11868d4905aad2-2235217?pa=19631444971>*.
Wholeness evolves, using challenge and disruption creatively for novel
development. We can take responsibility for being—and learning how to
be—the evolutionary force consciously acting in the human realm,
consciously guided by the change dynamics that evolution has been using for
millions of years more or less unconsciously.
▪▪ *Wise democracy
<https://go.madmimi.com/redirects/1389233425-f4f630a4c0de0f3eece7a3cb23c526dc-2235217?pa=19631444971>*.
Wholesome power can be generated in politics and governance using randomly
selected microcosms of the public, high quality deliberative processes,
networking, mass media, and crowdsourcing—combined with various forms of
systems thinking—to generate wise public policy using ordinary citizens.

Again, this is just a taste of the ancient and emerging thinking and
practice that constitute the nascent field of wholesome power.

The world we live in is a whole and so, of course, are we—individually and
collectively. So are every environment and situation we face. When we act
as if we and they are separate from each other, wholeness creates “side
effects” that can be undesirable and ultimately catastrophic. On the other
hand, when our exercise of power is in harmony with the reality of
wholeness, wholeness evolves in harmony with us, including and supporting
us. This is key to creating the kind of lives and societies that are an
ongoing delight to belong in.
[image: ***]

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site: http://www.co-intelligence.org<https://go.madmimi.com/redirects/1389233425-62ad8f32947d003579aa9703ae45a3f9-2235217?pa=19631444971>/
blog:
http://tomatleeblog.com<https://go.madmimi.com/redirects/1389233425-4fb099d46b482a2989977cc07e07643d-2235217?pa=19631444971>
Read Empowering Public
Wisdom<https://go.madmimi.com/redirects/1389233425-aaa640a2be15b3195657d1078a178e57-2235217?pa=19631444971>,
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