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Leadership, networking and teamwork contribute towards the development of your interpersonal skills. Slideshare uses cookies to improve functionality and performance, and to provide you with relevant advertising.
In his first paper Nick Ross presented a model of interpersonal leadership that highlighted the significant gap between what business expects of its leaders and the capacity for leaders to meet those expectations.1 To close the gap, Ross proposes that leadership development requires a fundamental re-imagining of the relationship between the ego and the transpersonal self as essential mediating functions between the objective, external world and the subjective inner world.
In setting out the model of interpersonal leadership development I have proposed that there are two pairs of important relationships that need to be considered in any programme of executive education that aims to develop its students in the direction of significantly greater complexity and maturity. We access different mental states through our capacity to rotate our consciousness consciously across and between the perspectives of the ego and transpersonal self, two distinct and complementary ways of understanding self and other. For the purpose of this paper, the ego is oriented to processes related to the activity of our brain-mind and represents the seat of our Intellect. A head based operation incorporating ever more complex variations and applications, each needing further explication and qualification.
Put simply, it appears that we are profoundly attuned to the state of our relationships, both intrapersonally (within ourselves) but also interpersonally (with all living things). I recently came across these words by Vaclav Havel spoken in 1990, a few months after Czechoslovakia freed itself from communist rule, to a joint session of the U.S. Havel’s words are important as we look to deepen our understanding about the qualities of the self-transforming mind. The movement from form to formlessness is reflected elsewhere; for example in David Bohm’s ideas of the implicate and explicate order in physics and Carl Jung’s concepts of the conscious and unconscious pertaining to psychology. Havel implies a second critical point: the potential for movement into a different level of thinking is inevitably influenced (constrained and limited) by the thoughts, feelings, language, metaphors, models, maps and frames through which we reference and make sense of the world.
We must be prepared to re-imagine both our roles and responsibilities to the widest context we can imagine, as part of a community as global citizens.
Any dominant worldview will profoundly affect the formation of the philosophy, values and customs that support the maintenance and perpetuation of that worldview within a given culture.
There are stages of human development recognised across all cultures running between birth and death including infancy, childhood, adolescence, adulthood, mature adulthood, and eldership. Psychological depth and spiritual maturity, as methods for extending and deepening our awareness of self and other, represent two legitimate and essential developmental goals in the progression towards mature adulthood. If we accept the premise that existing executive education within a Western framework is limited in some significant way by the existing paradigm that supports it, (as evidenced by the low number of otherwise bright individuals who are able to expand from the socialised mind towards self-authoring and then self-transforming stages of development,) we are then faced with a series of considerations relating to processes and practices that might improve things. My central argument is that growth beyond a certain point of complexity requires a diversity of input that cultivates the self in new and different ways to those identified as key objectives in early career development.
When psycho-logos is well developed in the individual, it supports cultivation of a radical state of well-being. All the greatest and most important problems in life are fundamentally insoluble…they can never be solved but only outgrown…This outgrowing, as I formerly called it, proved on further investigation to be a new level of consciousness. The bouquet, the perfume, the flowering and fulfilment of human life, not a supernatural virtue imposed on it. In defining spiritual maturity further I return to the concepts laid out by David Lane in the first paper regarding spiritual Intelligence: that evidence of spiritual development is reflected in our capacity to explore the deep existential questions of life, develop meaning for ourselves over time irrespective of changing circumstances and to develop and explore expanded states of consciousness beyond the position of the ego personality, to learn to live and work whilst navigating the relationship between expanded states of awareness (the capacity to live expansively and interdependently) whilst be engaged in purposeful activity in the world. If we are willing to agree that current educational programmes are inadequate to meet the need to expand people towards greater levels of complexity, and if we can agree to the idea that Psychological depth and spiritual maturity provide legitimate developmental goals, then two further reflections become important.
Human beings are complex living systems that demonstrate a tendency towards growth in general terms given the right conditions. We experience greater complexity and are able to face greater challenges only by outgrowing our existing worldviews, beliefs, biases, frames, maps and models.
The cycle of evolution and creativity is constrained by the dominant worldview that we reference, the definition of reality that it supports and the educational system that underpins its continued existence.
Difficulties arise when developmental needs take the person beyond the terms of reference that are dominant within the culture. A final challenge reflects a limitation inherent in ideas of authentic transformational development work itself, something that requires further discussion and which sits outside the scope of this paper; Personal work is hard to do. In terms of the curriculum emerging in my own practice; the following framework, delivered over a period ranging from one week to one year is outlined in Table 2. In order to better understand the sense of dynamic movement that takes place between the ego and transpersonal self within an enriched learning environment I want to propose a simple metaphor to hold in mind as a platform for the rest of this discussion.
There is an almost invisible line that a person of the invading culture could walk across: out of history and into a perpetual present, a way of life attuned to the slower and steadier processes of nature. To develop beyond a certain point, I propose that we must also claim our place in the wilderness; intuitively we know it as a very different environment — out of time, ever present and critically, home to a different quality of our nature, a certain shy intelligence that has much to do with a sense of heart, and soul. With this metaphor in mind I will explore three subject areas that highlight in different ways, aspects that aim to support transpersonal development. Our development begins with our birth and our early childhood and it begins with a certain quality of wildness: the emergence of a quality of Spirit that is us — into the world.
Nurturing proves to be not only the way by which the human species arose out of its animal ancestry; it proves to be the only way which we evolved creatures can then be fully developed from conception to maturity. The development of the neo-cortex and its role in our capacity for knowing self and universe is both central to the development of the optimal mind states proposed in this model and central to the development of the self-transforming mind in general terms.
An infant born and not nurtured, particularly in the critical first year will remain largely locked into his primary defensive sensory motor brain, since his emotional system is then truncated and events in his environment cannot be fully integrated. Early life is about the emergence of a certain quality of free energy or spirit and the experience of life through that spirit. When development is compromised a kind of inverse evolution takes place in the brain itself. The entire field of psychoanalysis has emerged to manage the neuroses that arise with the repression of the spirit in early and later life.
Creating subjective understanding of the role of nurturing and exploration in early childhood development. Recognising the subjective impact of childhood constraints on natural development in terms of emerging values, thinking, behaviour and subsequent life choices. Discussion of the connection between civilisation and neurosis and the psychological practices that explore and address this tension. Development of processes that encourage bottom up thinking such that the ‘world’ brain functions in service to the higher level of the neo-cortex and not the other way around. Identifying methods that enhance optimal balance between left and right hemisphere functions including enhancement of skills in the fields of awareness, attention flow and conscious use of the parasympathetic nervous system in controlling emotional states. Developing opportunities for the practice of creative imagination and the exploration and expression of higher order values including sympathy, altruism and love associated with higher brain functions within appropriate group environments. Methods for supporting the healthy transition between early experiences of our spirited nature and the tempering of that nature within a system of virtues and values indicated by the initiatory experience of adolescence and the later arrival of early adulthood. To enrich our understanding of the transpersonal aspects of self requires that we be prepared to transcend the limitations of the dominant worldview within which we live. According to many Native cosmologies including that of the Plains Indians of North America, the tendency of this living universe is to move in cycles of evolution and creativity, not in linear form. How might we create an educational practice that incorporates subjective experience as legitimate evidence, one in which observing, watching, listening and dreaming are encouraged as genuine learning methods? Different cosmological worldviews alongside the arts, science, psychology and spiritual disciplines each say in different ways that we can expand our sense of ourselves beyond the viewpoint taken up by the ego alone and that this expansion adds value to our life experience in the form of the expanded values we embrace, the intimacy of our experience in the world, the sense of meaning and purpose, personally and collectively that the journey towards mature adulthood provides. How worldviews shape thinking and action: European, Aboriginal, Amerindian, Asian, Shamanic. The role of initiation, ritual, ceremony and place in recognising life transitions and connecting to ideas of the Sacred. Archetype and mythology: the role of story in building and sustaining culture and supporting psycho-spiritual health.
The role of science, the arts, spirituality and psychology in interpreting the world including the experience of dichotomy and unity.
Cultural perspectives on transpersonal experience and the nature of mind and consciousness. In proposing practices for development that incorporate a broader view of the world as essentially moral, participatory and animate the arts, contemplation and nature are especially well suited as vehicles for learning, while both challenging and expanding our perception of ourselves and the world in which we live. In the many years that I worked in the field of addictions I experienced no more helpful times than those when we abandoned the talking in favour of other forms of expression such as drawing or writing — small groups drawing with pastels and charcoals, or speaking scribbled out poems and clumsy haiku, touching feelings and expressing absurd situations using body shapes and sounds.
The first formed the basis of a conversation at a week-long retreat: The subject for the day was grief and the medium for learning began with a personal story and then a poem to support further reflection. The second example uses poetry again and relates to the emergence of the authentic transformational state, a state that is experienced here in two complementary ways: as transpersonal but with an orientation firmly towards a life lived fully in the world itself. Two years ago whilst delivering a leadership programme in Jerusalem, I went for a walk in the Old City with friends. In the interpersonal circumplex tradition, the convention is to divide the circle into eight octants.
Opposite scales (or octants, or poles) in the circle must show a negative correlation, but adjacent scales need to show a positive correlation (the correlations must become smaller the further the scales are from each other in the circle, because interpersonal behaviour shows a gradual transition or continuum of the behaviour). In addition to the above criteria, each scale must contain enough items and have an internal consistency (internal reliability) of .70 (alpha coefficient) or above. The plot of the CLS360 scales from the 2013 Australian leadership norm data meets the requirements of a ?true? circumplex (see the figure below).
Developing a healthy relationship between the ego and the transpersonal perspectives is essential in developing skilful, transformative leadership practice. The relationships I refer to (Figure 1) are between the external world and the student’s internal world (Y axis) and between the student’s ego self and transpersonal self (X axis). Firstly, interpersonal refers to the potential for enhanced levels of coherence between the mind-states referred to here.


It describes the nature and substance of an enhanced executive curriculum, which would necessarily be multi-disciplinary, non-traditional and diverse in nature, giving students access to the broadest possible array of data and material best suited to meet their developmental needs. The purpose of developing this capacity is to promote a state of health in the individual, broadly defined as the experience of states of inner wholeness, supporting activity in the world guided by a sense of moral agency. One assumption in this paper is that our hearts think and feel intimately in ways that are at once very different to the intellect but that both (in states of health) are connected through systems of resonance and flow. The heart at least, imagines the whole world to be alive and to be entangled in a reciprocal field of energy. For this reason, the salvation of this human world lies nowhere else than in the human heart, in the human power to reflect, in human meekness and in human responsibility.
Havel is certainly commenting on particular qualities of leadership, but he ties those qualities and associated virtues to a particular quality of consciousness that transcends personality and private concerns in favour of a more global orientation. The idea of movement across borders is a central theme of this model, the movement between the ego and transpersonal states providing us with a further example of the impulse towards transition and evolution that seems to be inherent at every level of the Universe.
There must be willingness to change and recognition that change is needed if evolution is to overcome inertia.
To do this we must be able to reference and engage with both ourselves and the world in new and different ways.
Our worldview strongly influences the ways in which we learn and come to know both self and world, including the formation of a sense of self, the ways we mediate reality, the values we adhere to and what we choose to include or discard in the world as ‘evidence’ of what is real and important.
Different cultures explain and support the transition across these thresholds in life in different ways and place differing levels of value on each stage. Beyond a certain point growth becomes less defined by extrinsic goals, the need to demonstrate effectiveness and gain success in pursuit of ideas of self-idealisation. Psychological depth reflects the mature development of a sense of self, the integration of the many aspects of who we are brought into some kind of dynamic balance through careful reflection and honest analysis in the direction of greater meaning. James Hillman rightly points out that psychology is something that must be gained for it is not given. We develop our psychology by developing our interiority and exploring the images, stories, dreams, thoughts, feelings, and attitudes that speak to our psychic condition. Some higher or wider interest appeared on the patient’s horizon, and through this broadening of his or her outlook the insoluble problem lost its urgency. Spiritual maturity describes a certain state of presence to the world rather than the embodiment of a certain set of rules. All growth and development towards greater levels of complexity, be it personal or organisational, takes place in an iterative way, a process that Joseph Chilton Pearce describes as stochastic11 — meaning purposeful randomness.
In a society dominated by a particular orientation refereed to often as left brain dominant, we find ourselves in a hall of mirrors constructed and then maintained by the brain itself towards certain ends.
It is the ego’s preference to move fast, to get things done, get fixed, strive to the end, win, go it alone. As we have seen, this is a model that speaks to two key pairs of relationships that exist in each of us; between the objective, external world and our subjective inner world and between our ego consciousness and transpersonal self as ways in which we can mediate our experience. I suspect that Snyder’s analogy reflects one of the truly profound movements that we must come to embrace as adults: to move with freedom back and forth across the borders between the ever present natural world — the transpersonal wilderness of our lives — and the organised construct within which we live in the world day to day as civilised people, the reality we call civilisation.
If we were to agree that intimacy with soul (however one chooses to name or define the term) is of primary importance to a richly experienced and ultimately productive life, if we agree that the relationship between soul (depth of inwardness) and role (expression in the world) is central to authentic creative presence in the world as leaders, then coming to an authentic relationship with wilderness matters. Though there is considerable scope for improvement, I am allowing for the fact that programmes aimed at enhancing the capacities of the ego are already reasonably well catered for. The word nature, shares its root with the word natal or birth; we arrive as creatures of the world but not yet as personalities.
We are not born as complete beings; rather we emerge through an endless process of becomings.
The first neural system to develop is the reptilian or ‘world’ brain, the system that is concerned with our capacity to sense the physical world and to survive in it, determining food from threat and taking necessary action to find one and avoid the other. Inevitably we are all subjected to forces that handicap and wound that spirit; events and experiences and contexts shape us in ways that mean the spirit is never really cultivated and brought forward. Perhaps society damps the spirit down too fast; the child cannot explore the world fully enough or does not feel safe to do so.
In Western society the worldview has its primary orientation towards rational, linear thinking, objectivism and positivism, a set of assumptions for understanding reality that continue to underpin traditional executive development today.
There are worldviews, maps and models thousands of years old that hold as central the belief that we live in a participatory universe that is alive, intricately networked, and reciprocal. As active participants in a world that is ever unfolding it is assumed that we carry a high level of creative and moral agency.
Essentially alternative cosmologies invite us to move towards a wider and richer spectrum of learning that values subjectivity alongside or in favour of objectivity and that could include a very broad array of data as ‘evidence’. Psychologically, we talk about the nature of the conscious and the unconscious — that which is known and that which is ‘other’; psychic tendencies hidden from our sight, in shadow, personally or collectively, but intimated to us in our dreams, stories, legends, fairy tales and synchronicities that can be touched directly through certain kinds of education, reflection and personal work.
From this perspective maturity evolves as we discover and expand into more of the psycho-spiritual landscape of our lives. Creativity, including the capacity for originality and discovery sits at the heart of mature leadership and the arts (poetry, prose, visual, dramatic) offer creative media that can readily give access to transpersonal states and challenge the mediocre thinking and mechanical reactions that can too easily stifle change and growth. Sometimes, perhaps often, there are no words for the situations we face and the condition we find ourselves in. In the process delegates were invited to listen to the story and the poem and to use them as vehicles to reflect on their own experiences. The poem is a central feature of the retreats and acts again as a vehicle or container for subjective reflection on the subject of wilderness.
Neither the service provider nor the domain owner maintain any relationship with the advertisers. Developing greater complexity — becoming mature leaders — does not mean simply developing more intellectual capacity — getting smarter and faster at what we already do. The aim of development in general terms is to facilitate a greater capacity for shifting one’s centre of gravity across and between states as changing contexts require. It is well known that the hearts electromagnetic field oscillates out of the body as a torus surrounding and embracing the body itself and streaming out beyond the body for an indeterminate distance. Our capacity to experience the world as fundamentally alive impacts our own sense of aliveness in a direct way.
Without a global revolution in the sphere of human consciousness, nothing will change for the better…and the catastrophe toward which this world is headed—be it ecological, social, demographic or a general breakdown of civilization—will be unavoidable. When we are prepared, as Havel says we must be, to negotiate the borders of our consciousness towards new and different ways of thinking and being together, authentic creativity becomes possible. In Western society, reality is defined by the scientific method, which favours materialism and includes objectivism, rationalism, empiricism and positivism as central to developing understanding. Careful development of these systems of learning could enhance existing educational programmes in the direction of greater complexity in ways that continue to honour critical values held by the culture such as secularism. These goals are of course legitimate within a socialised mind framework though there is considerable scope for development even in this area. Its orientation is towards a sense of wholeness gained through a process that includes deepening levels of introspection, reflection, integration of ‘other’, recognition of limitations and self-acceptance. The impulse to transcend our limitations and constraints is both compelling and strangely paradoxical.
Anomalies are rejected and certain ways of seeing the world are simply taken as assumed truth. At a certain point, given the natural limitations and constraints of the system, learning must become a determined, conscious choice on the part of the individual since it ceases to become a simple bi-product of attendance. To move between the relationships is to cross a frontier between quite different perspectives on the world. I will explore each subject in brief and at the end of each section I will raise considerations for further discussion.
We show up fully immersed in the universal state, a state of immersion — what Jean Piaget described figuratively and literally, as ‘dream children’ — and we emerge only slowly from the field into the world of sense, form and conscious awareness. Nurturing and exploration are the essential iterative movements of very early childhood, the root from which all subsequent growth takes place. The second evolutionary step sees the development of the old mammalian brain, giving us our capacity to interpret what is happening in the world in terms of our relationships with other objects. Each neural system builds on the one prior to it whilst simultaneously creating the conditions for the emergence of the following stage. In healthy circumstances the forces of life are allowed to run through the child and this is essential for as spirited children we rarely do great harm to anything. In terms of brain development the prefrontal cortex — the governor of the whole system whose role it is to organise the mind brain into a profound quality of attention that could support our on-going evolutionary development — is bent back on itself into service of the lower but more powerful drive for survival represented by the first ‘world’ brain. These cosmologies offer, literally and metaphorically, a different language through which we can come to see and understand the world in broader terms. From a native perspective there is intelligence in everything since everything is alive and imbued with consciousness according to its own capabilities.
We can learn to ‘sharpen our senses’ in various ways, becoming available to much more of ourselves and the world but we tend not to do this due to a variety of constraints. Exploring self and world through the arts can greatly support learning and this is enhanced further by other activities and supportive environments, including time in the natural world, silence, solitude and contemplation, each of which has a special place in the development of inwardness. At best it disturbs the biases, filters, maps, models and theories of practice that make up our sense of who we are and the world in which we live.
Certainly if I have learned anything it’s that I cannot know what another person actually needs or should do to change, though I have been very frequently tempted to guess and share my point of view full of conviction, usually uninvited. My inner voice was agitating me tremendously and I experienced that agitation as a more or less physical pain.


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All item positions (plots or vectors) in one octant or scale are then averaged into one vector representing the octant or scale. Additional to the development of greater intellectual expertise there is a requirement to expand and deepen both psychologically and spiritually in ways that move beyond certain cultural, environmental and self-imposed limits relating to the understanding of self and consciousness in western society. Greater complexity (defined as maturity of response) is recognised here as a greater capacity for flexibility and adaptability within and across states.
Positive relationships and high levels of coherence are linked; intra-personally, interpersonally, globally and universally, in some meaningful way, we are our relationships. Each of us is consciousness and being but, as Havel says, Consciousness comes before Being; the forms we are and the forms we create as reality ‘out there’, arise from a certain quality of awareness ‘in here’.
Failure to bridge the gap will only serve to prove Einstein’s point that the problems we face today could not be solved with the thinking that created them; the result of our inability to evolve, as Havel says, could be of great concern.
What is deemed ‘real’ is to a great extent defined by what can be measured, examined and experienced through the senses consistently and with repetition.
Within the Western worldview youth and youthfulness is given greater value throughout life whilst rites of puberty, transition through middle life, eldership and death receive markedly less attention and in many cases are hidden, ignored, misunderstood or avoided as being unimportant or not meaningful concerns.
However, with maturity and experience there is a tendency — innate in most people — to orientate towards goals related to questions of meaning, self-realisation and wholeness, a process that becomes more nuanced with time.
The first is towards evolution — the transcendent aspect of creation that first identifies and then pushes us to go beyond existing limitations and constraints.
We are forced to give up what we have made of ourselves — what we have striven and sacrificed and suffered to become in order to become something more or different, to become more complex individuals. Within this framework, early stages of career development happen quite organically because they are supported by social and philosophical frameworks in which particular qualities useful in organisations are both encouraged and rewarded. Such a decision requires a leap of faith and existing systems offer little encouragement for such a leap. People interested in further details of the curriculum and the emergent model can contact me directly. We each must claim our place in the civilised world; it is a place for our talents, our intellect and our relationship with the ‘other’ in all its forms within a context that is subject-object oriented. At birth and for some time afterwards we live in a state of undifferentiated consciousness very much like the dreaming state as registered in an adult by an EEG.13 As we slowly arrive into our bodies, as we become more solid, we do so as profoundly curious creatures with an innate desire to explore the world around us. A healthy relationship between these two directives is central to the healthy development of the human brain. This capacity for relatedness supports development of the third structure, the new mammalian brain that imbues our sense of relatedness with meaning and significance. With each stage development, a process that takes place in the first couple of years of life-we experience at first hand this transcendent principle that is so central to life. The highest finds itself in service to the lowest and then uses the extraordinary rationality inherent in the highest system to justify its ongoing actions in the world. We are actors in the world and our participation represented by the movement between our emergent subjective understanding and our outward expression matters tremendously.
Song, symbol, dreams, birds, shooting stars, metaphysical and synchronistic events connect us to that which is hidden, implicate, unconscious.
They talk of the mundane, the natural, the ordinary, on one hand, the transcendent, sacred and extraordinary, on the other, and then explore the relationship between these worlds through an array of methods such as contemplation, meditation, solitude and prayer — vehicles that help to carry them between the mundus and the holy, from the dichotomous world of subject-object and material to the unitary and immaterial world of spirit. It tests our relationship with the laws within which we operate and illuminates the cycle of evolutionary growth and creative expression that exists in each person. It seems so easy to know another person’s business and another person’s path to greater integrity or wholeness. At root was the fact that whilst I was in Jerusalem working, my children were leaving home in the UK and I was not there to be part of that journey. Psychological depth and spiritual maturity represent legitimate developmental goals for executive education that encourage the emergence of a wider spectrum of knowledge, understanding and wisdom and that develop levels of mental complexity concomitant with ideas developed by Kegan and Lahey and explored in the first paper, of the self-transforming mind.
When our relationships are aligned we experience greater capability across an array of metrics. This view creates limitations within the Western paradigm that inevitably constrain growth towards levels of maturity beyond a certain stage of development. This changing emphasis, especially in the phase we call middle life, whilst given less value within Western society is nonetheless a natural and essential progression that has both psychological and spiritual components. The second impulse — the act of creativity itself — is the emergent process that gives new form to the transcendent urge in the world.
This becomes ever more problematic as learning needs become more nuanced in the direction of managing greater ambiguity, cultivating multiple frames of reference for the external world and developing a degree of inner quiet etude, all traits concomitant with the self-transforming mind.
At the same time we need the unreserved nurturance and comfort that our caregivers provide. Within this third neural system, the neo-cortex, we find the development of an emotional framework that allows us to work together, to build tribes, to develop thought and speech and to think in abstract ways. The same cannot be said of that same spirit in the hands of adults who do not fully understand it, have not developed a constructive relationship with it in early life and do not know how to call it down from the heavens when needed. Our capacity for agency implies a level of significant responsibility as partners in an evolving world and supports a framework for living that is at once collaborative and imbued with a sense of self-discipline. The cosmological view of the plains Indians is reflected in many other disciplines including depth psychology, the arts, mythology, mysticism and new science. It is helpful to imagine that exploration of themes such as those explored here usually take place in small groups in quiet, supportive, natural surroundings. It was a tremendous point of transition for all of us and I was not part of it as it seemed to me. When the five human oscillators (heart, spinal column, skull, third & fourth ventricles of the brain and the brain cortex) are entrained to resonance together, the frequency is also 73cps. When our relationships are systemically out of alignment, we lose our centre, we feel at odds and our intelligence and capability suffers.
These limitations further reflect the relatively low value given in Western society to the integration of experience within meaningful psychological and spiritual frameworks and the relatively high value placed on personality, individualism and the drive for perfection.
Such learning is of course an important part of the cycle of development towards greater complexity. A profoundly different worldview such as the one outlined here has implications for the wider culture that it both forms and informs, the philosophy it espouses and the educational practices that emerge naturally from such a philosophy.
This touched on a thread that led to all the other times that work had taken me away from important family commitments. In Part 1 Ross examines the case for a broader educational curriculum and sets of premises for further discussion.
Whilst there is a certain sense of linearity in the evolutionary impulse, something we experience in terms of our concept of time (past to future) and pathways of personal development (birth and childhood to adulthood, old age and death) the movement is at the same time cyclical, describing a pattern in our actual experience of growth, maintenance, collapse, and change: endless cycles, with the whole movement tending towards greater complexity over time. With time we will come to know the territory of change more intimately, but change — specifically that which is evolutionary in nature — invariably forces us to engage in processes that can, at one and the same time, exhilarate, confuse, excite, depress and terrify us.
Each of us must learn to value and understand the systems through which we can become useful and productive members of society. The tendency from an intellectual perspective is to imagine that each threshold of growth can be negotiated through the mind alone.
The establishment of these three capacities give rise to the fourth system, our coordinating brain or ‘governor,’ the prefrontal cortex. From a native perspective, the world is energy, animate, imbued with spirit and in constant motion. The reflections offered below simply centre themselves on some of the things that I have found can help to illuminate the path with all that that might imply for a more integrated leadership practice. In Part 2 Ross presents an emergent model for an alternative curriculum and three short reflections on the practice of interpersonal leadership aimed specifically at developing the transpersonal self.
Positive emotional states such as love, empathy and compassion cause the human torus to oscillate in a state of high coherence.
The point here is that there is a moment on the journey when the intellect is no longer sufficient to the challenge.
As I sat in the bowels of the Church of St Anne I was of a sudden overwhelmed with tears that became a torrent of sorrows. Psychology and spiritual maturity has its orientation to the heart and to a certain quality of vulnerability that the ego will reject. I sank into grief that layered itself onto other grief’s that were, so it seemed to me, the simple consequences of life lived and choices made.
To become more means that we have to risk more and this is a threshold that cannot be negotiated unless it is a conscious choice.
The guilt left with the tears and I was left with an experience of my own humanity, the impossibility that comes with the truth that one can never always ‘get it right.’ Whole but not perfect, I thought. It was a profoundly cathartic and healing experience made better since it was borne in the company of friends who simply witnessed me without trying to fix me or make it all better. Later that evening, my friend Will Ayott who was with me that day and who is a fine poet sat next to me in silence and handed me a copy of his latest small book of poetry with a little inscription inside the front cover: Jerusalem pp36.



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