Calling Out Our Potential Robert Kenny & Julie Glover - (C) 2001

10/9/2016 Calling Out Our Potential - (c) 2001 Robert Kenny & Julie Glover
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Calling Out Our Potential:

A Report on the
Second Fetzer/IONS
Group Service and Synergy Conference
With Reections On Our Collective Future

Sponsored by the Fetzer Institute
and
The Institute of Noetic Sciences (IONS)
as part of their
Spiritual Heart of Service (SHOS) Project
Written by Robert Kenny

In Collaboration with Julie Glover
7292 Maxwelton Road
Clinton, WA 98236-8814
email
March 15, 1999
Revised December, 2001
2001RobertKennyandLeaderfulTeamsConsulting
Executive Summary
This is in part a report on the October, 1998 conference sponsored by the Fetzer Institute and the Institute of Noetic Sciences
(IONS) as part of their Spiritual Heart of Service (SHOS) Project. Out of four SHOS conferences, it was the second to focus on Group
[1]
Service and Synergy (GSS). This report also examines the key factors which make GSS effective, the reasons why GSS is so
important, the trends that the emergence of synergistic groups reects, and the steps that might be undertaken to support the emergence
of this relatively new eld of inquiry.
GSS is service that is provided specically through the collaboration of a group of people who are enough in synch with each
other to think and move as one. Their coordinated action draws upon the diverse yet integrated resources of the group as a whole.
Synergy multiplies exponentially the power, efciency and effectiveness of the effort and work of the individual members, in terms of
greatly improved physical, emotional, mental and spiritual health of group members and those they serve. Synergy is characterized by
experiences of communion and resonance with Spirit and between group members, by nonlocal and nontemporal eld effects, and a
sense of community. John Fetzer, in the statement he made upon founding the Institute, referred to the centrality of such collective
effort in realizing the mission not only of the Institute, but also of other great endeavors:
I am sure that as you listen, you will hear the ring of truth, rst and foremost, trying to create a community of freedom....It is
up to the collective group of trustees and staff....It was the collective group...that created the beginning of this great
country....Here you will nd the answers to the nal denition of the Foundation's purpose....A certain consciousness of
synthesis brings forth a light.... It is here, ready to assist all....Its summary will be unconditional love. That is our avatar of the
future, because love is the unifying energy eld that mobilizes physical, emotional, mental and spiritual resources in the caring
and sharing with one another.
GSS is important for a number of reasons. It expresses our essential relatedness and who we are most fully as human beings --
spiritual beings in respectful service to all of life. It therefore engages us in a natural, fullling and creative way to live. Through the
experience of being deeply known, members of synergistic groups can be called to actualize their full potential. Because of mutual
support and afrmation, they can meet challenges that are overwhelming when confronted alone. As recent research has shown, GSS
utilizes one of the most powerful healing and creative forces in life, by bringing people back into wholeness and thus into relationship
with the sacred. Through coordinated intention, synergistic groups can metaphorically form a chalice, a container, a structure of unied,
transpersonal consciousness that draws in and expresses Spirit and from which emerges group wisdom, a level of insight and realization
that is greater than the sum of individual understanding. By synthesizing diverse perspectives and types of experience, group wisdom
can lead to solutions that are holistic and comprehensive and can therefore address complex problems more effectively. With practice
http://collectivewisdominitiative.com/papers/glover_callingout.htm 1/26
and increasing skill, synergistic groups can learn highly efcient processes of inquiry and problem-solving that are so crucial in our
rapidly changing world. GSS can demonstrate new partnership-and-collaboration models of authority and organization. Synergistic
groups can be experimental incubators for exploring new paradigms of leadership, especially the nurturing of group elds and leaderful
groups. Finally, through the development of deeper and more inclusive levels of personal and group identity and of what I call the
communion of the heart, synergistic groups can contribute in a signicant way to a widespread evolution of individual and collective
consciousness. They can help us learn to utilize the wisdom of synergistic collectives, to create a new global wisdom culture that
integrates two broad, 300-year-old cultural strands, each of which has tendedto emphasize one aspect of each of the following
polarities: individual-group, independence-interdependence, rights-responsibilities, differentiation-integration, competition-
collaboration, uniqueness-commonality, heterogeneity-homogeneity, feminine-masculine, etc. The integration of these strands is, I
believe, what John Fetzer envisioned when he spoke of the consciousness of synthesis.
Thus, the emergence of synergistic groups can signicantly contribute to the development of a new, inclusive, global wisdom
culture. Fetzer and IONS can continue to play a critical role in supporting this crucial advance in human evolution.
Introduction
It is necessary to deal rst with some introductory issues, including denitions of some of the phenomena that were discussed
during the conference. The participants in the GSS conferences are listed in Exhibit A. Their depth of experience with and wisdom
about GSS is impressive. They each have been involved in community service projects for 15 to 40 years, have founded or managed
organizations dedicated to group service in some of the most strife-lled or devastating human situations, or have participated in
residential intentional communities that have required daily, close contact and work with others. Their group service projects have
included a national AIDS-care program; initiatives of the Untied Nations Development Program; NASA's Apollo 11 team; an
internationally recognized, comprehensive youth development program; the United Farm Workers; programs regarding diversity, social
and economic justice, psychological and spiritual development, and team- and community-building; and work with indigenous
populations, the poor, the disenfranchised and other marginalized groups within our society. These are people who have taken great
[2]
risks in their lives, who have dared to enter the uncharted territory of consciously creating and sustaining group elds and collective
service efforts. they have spent most of their lives engaged in what John Fetzer described as the collective effort to build communities
[3]
of freedom, drawing upon the unifying energy eld of unconditional love and synthesis.
[4]
Whereas the rst GSS conference focused primarily upon group service , the second mostly examined group synergy.
During the second conference, the three days were mostly dedicated to each participant's storytelling about a GSS project or experience
(an illustrative story is included in Exhibit B). Unfortunately, the time we had to dialogue about each presentation was extremely
limited. It was therefore impossible to reach explicit consensus regarding the common themes exemplied by the stories. Nonetheless,
as I reviewed my notes and the audiotapes from the conference, I was struck by the consistent principles that emerged from the stories
[5]
and subsequent discussions. Unless otherwise noted, this report therefore reects the themes that I have culled from the proceedings.
Based upon my reections, I have postulated a number of ideas, insights and questions that illuminate where our culture or the world
may be headed in terms of group synergy.
What is group synergy?
The root of synergy and energy means work. According to the dictionary, energy (en-ergia) means at or in work...; strength of
expression, force of utterance, life, spirit...; in physics, the capacity for doing work and overcoming resistance. Synergy (syn-ergia)
means working together or jointly...; combined or cooperative action or force..., e.g., of different parts of the body.
[6]
The word system is closely related to synergy. The dictionary denes system as bringing together...; arrangement of things
so related or connected as to form a unity or organic whole...; e.g., a number of bodily organs acting together..., such as the circulatory
system. So when a group works well together, it expresses the primary characteristic of a system, namely, the synergistic effect that is
often expressed in the sentence, The whole is greater than the sum of the parts. As one conference participant stated, Group synergy
is the action which ows from a group of people who are enough in synch with each other to move and think as one, to take action that
is coordinated, effective, efcient, and uses the resources of the group as a whole. Synergy typically implies a multiplier effect,
through which the power of individual work or service seems to multiply exponentially through joint, coordinated effort.
Many conference participants described experiences of communion (deep connection or union with others and with life or
Spirit7) during times of group synergy. They referred frequently to consciously creating8 and accessing a group eld, or feeling
themselves to be a part of larger elds (e.g., a culture) or the great eld of life, and of coming into resonance (dened below) with
each other and with other elds. Some participants felt that simply creating communion constitutes service in and of itself. Other
participants felt that synergy inextricably involves external acts of group service for others. For example, as one participant said, We
don't want musicians just to commune together. We want them to make beautiful music together.
I believe that both perspectives B one focused upon being and one upon doing B express aspects of synergy. Why? First,
experiences of communion in groups do tend to transform group members and therefore serve not only them but also those with whom
they subsequently interact.9 Second, the eld effects of GSS may work across space and time10 and thereby serve others who are not
part of a particular synergistic group. If Sheldrake's theory regarding morphogenetic elds (endnote 2) is correct, then any group that
creates communion would make it easier, through eld effects, for subsequent groups to enter into communion. The cumulative effects
would strengthen over time and smaller elds would inuence larger elds (e.g., a whole culture), thereby inducing or facilitating more
frequent and more intense experiences of communion and synergy. Third, groups can move from communion to external acts of
service, or vice versa, regardless of their initial focus.11 I have found that some of the inner psychological and spiritual changes that
facilitate group synergy are closely related, even identical in some cases, to those changes that often motivate individuals to serve (such
as expansion of identity, as discussed below). So perhaps it does not matter where a group begins.12
I'd like to take a moment to discuss resonance, a concept I mentioned earlier, because it seems central to an understanding of
GSS. The dictionary denes resonance as reinforcement and prolongation of a sound by reection or by vibration of other bodies; in
electricity, the condition of adjustment of a circuit that allows the greatest ow of current of a certain frequency...; in physics, the
reinforced vibration of a body exposed to a vibration, at about the same frequency, of another body. Resonant means resounding, re-
echoing; increasing the intensity of sounds by sympathetic vibration. Group members can, given some of the conditions described in
the following sections of this paper, come into increasingly greater levels of resonance, i.e., empathetic vibration and rapport with each
other and with life itself. Similar to the effects of resonance, in terms of sound or electricity, a resonant group does seem to be able to
allow a greater, more intense ow of energy to come through it and to channel this energy for constructive purposes and in service. In
light of the above denitions, what sound, vibration, or energy might a group be reinforcing, prolonging and allowing to ow through
it, via empathetic resonance? I would suggest that it is Spirit and its manifestations (insight, wisdom, love, etc.).
A phenomenon that is related to resonance is attunement, which means bringing into harmony or agreement. An apt metaphor
is provided by the members of an orchestra, who tune their instruments to the same note before they begin to play together. The
musicians then play in tune and in harmony with each other, even though their individual instruments, the timbre of the instruments, the
actual notes played, etc., may differ. Another related concept is alignment, the development of a common orientation in terms of
intentions, purpose, etc. An interesting metaphor comes from superconductivity: alignment of the polarities of different particles within
a given material enables faster and more efcient transmission of energy, similar to the electrical and sound phenomena described in the
above denition of resonance. Finally, the concept of entrainment, which Cedar Barstow introduced during the rst GSS conference,
may also be relevant. Entrainment means guiding into a common state. One example of intentional, freely chosen entrainment is
provided by the Navy's precision-ying team, the Blue Angels. Prior to ying their jets in tight formation and maneuvers, with their
wing tips within inches of each other, they conduct a ritual together. They sequentially and methodically call out the numerous
commands they will use as they y, in order to move in total coordination. Similarly, hunter-gatherer groups often engage in ritualistic
dance in preparation for hunting, so they can develop an extrasensory awareness of each other and a high level of empathic
coordination, thereby avoiding being killed or seriously wounded by the animals they stalk.
Returning now to group synergy, the conference participants discussed other aspects of it, including the following:
o Group synergy typically occurs periodically, rather than being a sustained experience over long periods of time.13
o Negative or destructive group synergy can also develop.14
o Group synergy can occur in a variety of settings, although it is more likely and more frequently to occur when groups are
together long enough to establish some of the conditions listed below. Examples of such settings are shown in Exhibit C.15
o Experiences of group synergy in the context of longer-term, day-to-day relationships, e.g., in a community, may be perceived
more realistically (see below) and may be more likely to be translated into practical results and service (since an existing
structure of relationships is immediately available to be utilized and acted upon).
I would like to take a few moments to discuss the relationship between communion and community, since the conference
participants discussed some of the similarities and differences between them. I will then end this section by placing them within the
context of group synergy and GSS.
Experiences of communion tend to be of relatively short duration for most of us, often have the quality of what Maslow
described as peak experiences, and can be unexpected and spontaneous, rather than being consciously intended. They are particularly
likely to occur when individuals work together in response to a threatening crisis (e.g., a ood) or engage together in an intense activity
of sufcient duration (such as an experiential workshop of two days or longer). They may also occur, as mentioned above, during
experiences of group synergy. But such peak experiences do not necessarily result in long-term, sustainable improvements in individual
or group lifestyle, practice, activity, or behavior. Typically individuals and groups fall back after a while into less collaborative patterns
of relationship.
Sometimes people describe such experiences of communion as community. Due to feelings of oneness, closeness, and
commonality, they have a sense of belonging to a group. I call this a sense of community.
In my mind, community involves more than just experiences of synergy or communion, and more than a sense of community.
When healthy, community is a system of relationships and roles, characterized by shared values, meaning and norms; by a sense of
responsibility among members to care for and about each other (i.e., to serve each other); and by a commitment to work through
difculties for the sake of the growth, development and health of the whole community and all its members.
Compared to experiences of communion or synergy, community tends to require more time to build, involves engagement in
sometimes mundane operational and organizational tasks, requires members to deal with issues or people that they may nd unpleasant,
and is hard to sustain over time (at least in a healthy state). Due to its demands, it therefore requires a deeper level of maturity and
individual development than periodic, especially spontaneous experiences of communion or synergy. Cornelius Pietzner stated that, in
contrast to experiences of "random synergy", community requires "going through crap and getting beyond appearances. This takes
time. You can't be in your head. The Bushmen of the Kalahari have a term, 'to grow slowly'. If you rush, you abort the element that will
make synergy [and community] stick."
Yet community can result in deeper, more complete, mutual understanding and appreciation among the members and deeper
levels of change and growth than periodic experiences of communion or synergy. The distinction may be compared to the difference
between creating and sustaining a day-to-day sense of partnership, mutual understanding, oneness and love within a long-term married
relationship, for example, and experiencing communion when one has just fallen in love.
Even more important, the learning of attitudes and skills (such as how to work successfully with variable leadership in a group
or how to build trust) that are necessary for creating group synergy or experiences of communion on a more regular basis, requires
repeated practice in a group setting over time. Therefore, individuals who work on creating synergy and a sense of communion more
frequently, especially if they do this within a community, have a more comprehensive and realistic understanding of the value of
synergy and its place within relationships. As the Skin Horse in the Velveteen Rabbit wisely notes, 'Real' is when you love a child for a
long, long time. Most of your hair has been rubbed off and your eyes drop out. Once you are real, you can never become unreal again.

So experiences of communion and synergy can occur within communities, especially if they function in a creative and healthy
manner, but those experiences do not necessarily result in community. On the other hand, if the members of a community do not
periodically experience communion and synergy with each other, Spirit will be absent and the community will feel lifeless.
I have spent this much time comparing and contrasting synergy, communion and community for a few reasons. First, it is
important, as we experiment with group synergy and communion, to realize that high or peak experiences do not necessarily translate
into ongoing healthy relationships that are characterized by service. We can mislead people into thinking GSS is about having peak
experiences, rather than serving each other. Second, as I discuss later in this report, an increasing number of researchers are realizing
that simply the experience of community is a powerful healing agent. I believe, however, that experiences of communion and synergy
that are the real healing agents. The more we can help communities create these experiences on a regular basis, the healthier their
members will be. It is therefore important that we understand the relationships among these phenomena. Third, it is important that we
be clear about what we are talking about when we discuss GSS.
In summary, here are the relevant denitions. Service is shared presence, compassion and care between individuals who
perceive and treat each other respectfully and as equals. Communion is an experience of deep connection or union with other beings
and things or, ultimately, with Spirit. Group synergy is the experience of communion and collaboration by the members of a group.
Community is a system of relationships and roles, characterized by shared values, meaning and norms; by a sense of responsibility and
commitment among members to care for and about each other (i.e., to serve each other); and by a commitment to work through
difculties for the sake of the growth, development and health of the whole community and all its members. In its ideal state, therefore,
community involves service, communion and synergy. Group service and synergy is service that is intentionally provided as a group,
the efciency and effectiveness of which, in terms of improved physical, emotional, mental and spiritual health, have been
exponentially increased by synergy.
Why does group service and synergy matter?
There are a number of reasons why GSS represents an important development in our world:
GSS recognizes and expresses our essential relatedness. When we engage in GSS, we create and tend a common hearth that
honors our interconnectedness and nourishes us all. As Lorain Fox Davis said, Like the worldview expressed in the Lakota phrase 'all
my relations', most spiritual instruction teaches us that we are all related and that we are here to serve."16 GSS matters because it
expresses who we most fully are as human beings -- spiritual beings in respectful service to all of life -- and therefore engages us in a
natural, fullling and creative way to live.
GSS utilizes one of the most powerful healing and creative forces in life. As I stated above, regular experiences of
communion and synergy through GSS are one of the most important factors in creating and maintaining physical, emotional, mental
and spiritual health. Research over the past 10 years has demonstrated that simple participation in a community or in social networks --
or, as I contend, the experience of service, communion and synergy within these settings -- is as important for health as are the myriad
inventions that caregivers make in people's lives (e.g., diet, exercise, non-smoking, therapy). Through this participation individuals
experience that they are part of a larger whole. Not surprisingly, the root of healing (haelen) means wholeness. GSS provides an
experience of wholeness, as revealed by the etymologies of the words used by many conference participants either to describe GSS,
important aspects of it, or the factors that create it. For example, many participants talked about the importance of creating sacred
space. Sacred means holy or whole and entitled to the highest respect, according to the dictionary. Service is shared presence,
compassion and care between individuals who perceive and treat each other respectfully and as equals because they see themselves as
part of an interdependent and interconnected whole. Group synergy is the experience of communion (union with the whole of life) and
collaboration (through which we respect each other's unique contribution to our common work). Community means strong unity,
reecting a common, integrated purpose and effort, and characterized by a sense of responsibility and commitment among members to
care for each other (i.e., to serve the whole community). Thus, participation in GSS expresses and honors our interconnectedness. By
living our wholeness, we heal ourselves and others.
Healing also occurs via GSS because both those serving and those being served -- given the conditions for creating synergy
described below -- begin to open up as trust is built and to reveal more fully who they are. They come eventually to see and afrm each
other's deepest capacities. They often describe this experience as being known or "being seen". Such mutual recognition constitutes
one of the deepest levels of healing and being served -- a call to growth and development toward wholeness17 and greater creativity.18
Those who are so called begin to express aspects of themselves that they were individually unaware of, denied, or believed they were
not capable of expressing. They begin to stretch beyond their perceived limitations. Together with other group members, they can meet
challenges that are overwhelming when confronted alone, and, because of mutual support and afrmation, can handle more stress. In
such situations people often say that they feel as if they have nally come home. The power of such experiences is still largely
unrecognized and untapped.19
GSS helps us learn how to elicit group wisdom, in order to solve complex social problems more creatively and serve
more effectively. Many participants spoke about moving into resonance during experiences of group synergy, akin to what
Csikszentmihalyi calls a ow state20 or what the Chinese refer to as coming into harmony with the Tao (the ow of life). If group
members go through a process of emptying themselves of preconceptions, opinions and judgments, they can enter a state of mutual
rapport and communion. In this state, synchronicity increases21 and synergy begins to develop. As the members of a group begin to
enter a quiet, meditative state, the accuracy, depth and scope of their perceptions increase. They become more deeply connected to one
another.22 They become more sensitive and attuned to their intuition and aware of what otherwise is typically unconscious knowledge
and sensing. In this state, group members often understand each other more readily, easily and fully than at other times, occasionally
without even needing to speak much or at all. They begin to speak for each other: the frequency with which group members express the
thoughts, feelings, or sensations of one or more of the other members increases, sometimes with words that are virtually the same as
those being thought by the other member(s).
Eventually synergistic groups seem to develop a "group mind", a "group heart" and perhaps even a group soul23. A group
wisdom24 can develop, which incorporates into a beautiful tapestry of insight all the diverse threads that have been contributed
implicitly or explicitly by group members. Using the language of complex, adaptive systems, Rick Ingrasci noted that dissipative, or
far-from-equilibrium, systems [such as groups], when you make enough connections, a new element is introduced [e.g., group
wisdom25] reorganize into a higher order of structure." I believe that the increased and strengthened web of connections forms a
metaphorical chalice, a structure of unied consciousness that can draw in and contain Spirit, from which group wisdom perhaps
emerges.
Why is group wisdom important? First, by incorporating and synthesizing diverse perspectives, a group's insights and
solutions become more holistic, comprehensive and inventive and can therefore more effectively address complex situations. By
considering the whole picture, aspects of problems that might typically be ignored or overlooked and might undercut an effective and
long-lasting solution are addressed and accounted for. Group wisdom tends to deal with essential, root causes (and therefore all the
symptoms, rather than one isolated symptom), and -- at that deep level -- literally resolves (re-solves26) the situation by restoring the
harmony that typically is sundered through unintegrative, narrow, or partial efforts and practices. Second, because all the members of a
group participate together in discovering and recognizing the wise solution, they support, not sabotage, any actions taken. Finally, with
practice and increasing skill, intuiting group wisdom becomes a very fast process of inquiry and/or problem-solving, much faster than
our usual experience of consensus. I call it "consensus-plus". Thus, one of the most common complaints about consensus-building -- its
slowness -- is addressed. Fast decision-making processes and comprehensive and wise solutions are desperately needed in a world
where, as futurist Robert Theobald has said, we must "ride the rapids of change". As Anne Dosher stated, our fast-moving, troubled
world "is issuing a deep call to wisdom." By eliciting group wisdom, synergistic groups are a way of "actualizing our social potential",
according to Charles Gareld.
GSS will help establish a new global wisdom culture that is characterized by collective effort and by synergy.
Experimentation with GSS is part of a growing and important global movement. As a number of conference participants noted, the
number of groups working intentionally with GSS is increasing. Humanity is developing a new global wisdom culture, which I
believe will evolve to a point of widespread inuence over the next 50 years. This movement will bring together two broad cultural
strands that have existed simultaneously around the globe for the past 300 years. Certain cultures have emphasized the primacy of the
independent, autonomous individual and the great importance of personal freedom and rights.27 Other cultures have emphasized the
primacy of the group (identied as a tribe, corporation, local community, etc., depending upon the culture) and the importance of
personal responsibility to the group.28 In both cases, individual identity is dened in terms of the overarching focus of the culture, i.e.,
individualistic and autonomous, with an emphasis upon rights, versus communal and interdependent, with an emphasis upon
responsibility to others.
But experimentation with GSS teaches us that, from a deeper and more inclusive level of identity, both emphases can and must
be embraced and balanced. Only decisions and actions that emerge from the consideration and integration of diverse viewpoints and
experiences can be wise. GSS can help us develop a new, global wisdom culture29, one that recognizes and works with the wisdom of
synergistic collectives. John Fetzer referred to this balancing of individual freedom and collective responsibility when he described the
collaborative creation of communities of freedom, characterized ultimately by a consciousness of synthesis, a consciousness which I
believe underlies GSS.
As I noted during the GSS conference, the new wisdom culture counteracts several distressing trends in an increasingly
inuential Western, especially American, culture. For example, creating GSS requires regularly slowing down, instead of speeding up
(even though decisions ultimately can be made more quickly); requires connection and, therefore, respect and appreciation, instead of
objective distance and manipulation, control and domination; and requires a sensing, understanding and valuing of the whole, rather
than always breaking things down through analysis into parts. GSS requires that group members learn to resolve the following
paradoxes, while being able at the same time to shift their behavior freely toward either end of each polarity, as circumstances require:
individual-group, independence-interdependence, differentiation-integration, rights-responsibilities, uniqueness-commonality,
heterogeneity-homogeneity, etc.
Similarly, GSS will help us move from domination-and-control to partnership-and-collaboration models of

organization, authority and creativity. The cross-cultural shift described above involves a related movement: an evolution in
individual and collective consciousness (as several participants and writers such as Ken Wilber30 and Jean Gebser31 have asserted) and
the development of a strikingly new worldview. An increasing number of individuals are moving from a third-chakra, power- and
control-oriented centering and focus within themselves to a fourth-chakra, heart-centered, service-oriented focus.32 By developing an
identity that encompasses both poles of independence or dependence, yet balances these through the recognition and embracing of
interdependence, these individuals are secure enough in an expanded sense of themselves and of others that they need neither to ercely
defend their ideas, nor to conform to group pressures for uniformity, for the sake of preserving a (however limiting or constricting)
sense of identity, acceptance, belonging and meaning. They are able to function independently and autonomously, as mature adults,
generating and taking responsibility for the expression of their own creative ideas and actions, but without needing to fearfully compete
with, control, dominate, or disregard the creative ideas and actions of others.33
Such individuals are able to contribute to and ow with emerging group wisdom. Due to the inuence of their increasing
numbers and to morphogenetic eld effects (endnote 2), they can help create a new global culture that, guided by a wisdom that
transcends the perspective of any one individual, including solitary leaders and expert elites34, will function in a more holistic, healthy
and creative35 manner than most cultures currently do.36 Experience with GSS can help individuals make the identity and worldview
shifts described above and provide them with the skills and awareness necessary for effective collaboration. Groups experimenting with
GSS can serve as cultural demonstration models, as incubators for new ideas and ways of being.
GSS will continue to provide an experimental laboratory for exploring new models of leadership, especially leaderful
groups. Those experimenting with GSS are investigating the potential of what I began years ago to call "leaderful groups"37, which
are groups composed of autonomous, relatively mature and responsible peers who share and rotate authority and leadership -- what
some call "variable, positional, or situational38 leadership. Such groups are not led by an institutionalized, hierarchical leader who
expects conformity to rules and norms that have been dictated to, rather than developed by, the group. Rather, the role of the new,
heterarchical, positional leader is one of inspiring others by modeling collaborative behavior and engaging in what I call the "practice
of presence" -- a disciplined spiritual practice whereby simply a leader's quality of being, even without words, helps create the group
eld and calls to other members of the group to attend to how their presence and behavior affects the building and sustaining of the
eld. For me, this presence is characterized by openness, risk taking (in terms of vulnerability), authenticity, integrity, identication
with others, compassion and wisdom. According to Cornelius Pietzner, this "being-with-ness" is not easy for most of us to achieve or
sustain. Yet synergistic groups provide a safe setting for experimenting with and learning about positional leadership and the nurturing
of healthy group and perhaps even larger collective elds.
What are the unique characteristics of synergistic service groups?
What makes synergistic service groups unique? Although there have been groups and organizations that have provided service
(e.g., local groups trying to develop their communities, organizations such as the Red Cross, etc.), the groups that are experimenting
with GSS are characterized by the following unique features:
Conscious intention to work in a coordinated fashion, utilizing the strength and powerful effect of groups and
community to heal others and ourselves. Accepting that they are naturally interdependent with others and that many of the complex
problems we face today cannot be solved alone,39 as John Fetzer wisely recognized, members of GSS groups freely, maturely,
consciously and explicitly choose to create and align themselves with their peers around a common vision that involves working as a
coordinated group, and to commit themselves to processes of communication and communion that enhance that coordination, in order
to utilize the exponentially increased power of synergy for the sake of more effective service, deeper healing and greater creativity.40
Being in community with those served. A central theme which emerged from the rst conference was that service involves
respect between servers and those served and that servers can learn as much from those served as those served can learn from the
servers.41 Moreover, as mentioned above, research has demonstrated that being in community is a primary healing force, as important
as specic interventions aimed at transmitting knowledge, skill sets, or particular services. One of the ways in which GSS groups can
express and utilize these effects is by creating some form of community with those served. In a simpler form, the members of a peer
supervision group might attempt to create a sense of community over the course of their meetings. In a more complex form, community
might be developed by having the servers live in a residential household that is shared with those served (as do the Camphill and
L'Arche communities around the world, which serve individuals with developmental disabilities).
Seeing personal and group development, including spiritual development, as crucial to more effective service and
greater synergy. Many conference participants stressed the importance of this point. Experienced practitioners of GSS know that
achieving high levels of coordination and collaboration among those who are attempting to serve as a group requires the ongoing42
psychological and spiritual development of group members. As discussed elsewhere in this report, issues such as self-esteem,
expansiveness of identity, self-differentiation, personality integration, worldview, unconscious and conscious beliefs and fears about
oneself and others, and meditative or contemplative skills will greatly affect the degree to which group members are able to collaborate.
Learning to work with group elds and group wisdom involves dealing skillfully with group dynamics (such as projection and conict),
which requires understanding and awareness of oneself and others and individual and group development.43 Synergistic groups are
unusual in their willingness to explore such individual development and group process factors and dynamics -- and the interactive
relationship between them -- in depth.
Consciously working with group elds as a signicant determinant of individual, group and collective health (seeing all
elds as mutually inuential). Although increasing numbers of researchers and organizational consultants44 are beginning to
investigate and work with group elds, they still represent only a small proportion of the scientic and organizational worlds.
Nonetheless, it was apparent during the two GSS conferences that many of the participants have developed a sensitive awareness of
group elds, see working with them as crucial for effective GSS and healing, and are investigating whether and how group elds can
inuence individual, other group, and large collective elds, and vice versa.45
Experimenting with new forms of collective contemplation, inquiry and learning. Meditation and contemplation have
traditionally been considered solitary pursuits, even when practitioners have sat together in the same room. Meetings and group
discussions have typically been forums where certain individuals dominate and control the proceedings and individuals attempt to
convince others of the rightness of their individual opinions.46 In contrast, inspired in part by David Bohm's seminal work on group
dialogue, an increasing number of groups are consciously using a group format to engage in meditation and contemplation and in deep
levels of collective inquiry and learning.47 GSS groups are experimenting with the ways in which meditation, contemplation, inquiry
and learning can be explored in a group format, without attachment to personal ideas or outcomes, in order to elicit group-level, higher-
order phenomena, such as group wisdom. Moreover, such groups are investigating the ways in which meditators may work
intentionally with their unied group consciousness to serve others at a distance (e.g., through healing) and the ways in which collective
consciousness and thought may inuence events and environments in subtle yet profound and powerful ways.48
Experimenting with group creativity. As I have described elsewhere in this report, most Westerners, particularly Americans,
have been enculturated to believe that groups inhibit or even destroy individual creativity by causing a regression to lower levels of
individual cognitive and emotional functioning, and that groups are therefore inherently uncreative (as Ayn Rand famously claimed,
e.g.). Experienced GSS practitioners realize that the opposite can be true49 and that the level of creativity that groups can achieve is
astounding, since groups, as more complex and holistic systems, can at times tap into higher-order levels of creativity than individuals.
Creative collaboration is a greatly unappreciated and underutilized resource for society.
Learning to build and access group wisdom through working with diversity. In many business periodicals I have read and
in numerous conversations I have had with organizational executives, managers and employees, groups and teams are too often
portrayed as boring or wasteful experiences that are dominated by lowest-common-denominator activity and by group think.50 In
contrast, GSS practitioners realize that groups that harvest the gold mine of diversity can be exceedingly wise. Some GSS groups that I
have encountered, by exploring the apparent contradictions to be found in pluralistic experience, seem to have tapped into deep levels
of group wisdom. Group wisdom reects the highest common denominator in groups, allows members to see through the otherwise
overwhelming complexity of diverse information and experience, recognizes the essence of a situation or of experience, and transcends
even what some call co- intelligence51.
Experimenting with building and utilizing leaderful groups and new understandings of leadership. As described above,
GSS groups are experimenting with developing and sustaining leaderful groups. This trend is unusual, since most groups in many
cultures have one formal, designated leader, who is often viewed as solely responsible for leadership of the group. By emphasizing the
capacities and responsibilities of all group members for leadership, GSS groups can become extremely resourceful and very effective in
their service efforts.
The nature of leadership also changes in synergistic groups. The authentic presence of the positional leader is perceived to be
as important as any particular tasks or functions that the leader might perform. Leadership involves intuitively sensing subtle shifts in
the group eld and helping the group work with and strengthen the eld. Rather than merely issuing directives or supplying apparent
answers, the positional leader guides the group in together eliciting group wisdom and developing shared vision and meaning.
What conditions support group service and synergy?
The participants identied a number of conditions which support the creation and development of GSS. The following list
focuses on the most important conditions only. Because developing GSS is complex, given the complicated and at times subtle
dynamics involved, increasing one's sensitivity to, consciousness about, and skills regarding building and sustaining GSS can be a
lifelong task.
Building an environment of trust, safety and respect. The need to create a sense of mutual trust, safety and respect among
group members seems obvious, but doing so is difcult and many groups fail in this regard.52 When this sense is created, however,
group members are more likely to risk being authentic and genuinely share more fully who they are -- a wondrous contribution to the
group and very necessary if the rich diversity of a group is to be appreciated and harvested.53 When this occurs, group members often
become very attentive and quiet. They begin not only to understand each other, but also to empathize with (not merely sympathize or,
worse, pity) each other. Empathy arises from perceptions of our common humanity and equality, and therefore is in tune with real
service.54
Trust involves four key, interconnected areas: trust of oneself, of others, of the group as a whole and of its process, and of life
itself. Without a basic level of trust, group wisdom is unlikely to emerge. Eventually, with individual and group experience, openness
and a commitment to developing the conditions outlined here, group members come to know (not just speculate or merely
intellectualize) that they can trust the group's process and can accomplish amazing things.
Regularly creating a sense of sacred space. Space is the aspect of life that has to do with relationship55. Creating sacred
space (looking again to the root meaning of sacred) involves connecting with the whole, with Spirit. Although there are many ways to
do so56, a clear, strong intent on the part of group members to create sacred space is essential: it communicates an appreciation that the
work the group is to do together is not mundane and that the members wish to treat each other with respect, reverence, and even awe
and wonder. Sacred space is characterized by emptiness (in a spiritual sense, i.e., the absence of preoccupation), an inner quiet, and a
sense of slowed-down time (even to the point of timelessness57). In the quiet and slower mode of sacred space, group members become
able to hear more subtle sounds, like Spirit moving through the group58. Correspondingly, the open space created by the group allows
group wisdom to emerge and enables its members to sense it. Creating sacred space is therefore critical for the creation of group
synergy, as a number of conference participants stressed. In fact, the profoundly sacred sense that often characterizes group synergy
reects the fact that it essentially involves standing together in the presence of the Divine.
Speaking from one's heart and from one's own experience. As Charles Gareld remarked, "When people speak and listen
from the heart, they move beyond personality dances and ego games." When group members risk being vulnerable and open and speak
about their deepest feelings, concerns and passions, the group eld changes perceptibly: respectful quiet ensues, mutual appreciation
and respect increases, and other members are inspired and moved to speak from their hearts also. Relating heart to heart, according to
one conference participant, helps people nd the courage to act upon that 'still, small voice within, to nd and express their
creativity, fullness and life purpose. As Julie Glover noted in her case presentation, once group members felt heard, seen and known,
the group shifted to speedy and seamless work on their task.59
Developing inclusiveness. When group members work to create an environment characterized by the above factors and by
experience-based and heartfelt statements, they nd that they can naturally be inclusive of diverse perspectives. Even if the content and
context of someone's experience is different from their own, they often can understand aspects of the other's experience and can identify
with the other's deep feelings and longings,60 without the need to persuade, convince, or convert the other to a perspective that is
similar to their own. When individuals are respected and valued for who they truly are, with their unique perspectives, skills and
capacities, and they are able to nd a meaningful role within the group, they feel included and will focus their energy and effort toward
accomplishment of the group's task.
As Nelson Stover noted, groups also need to be inclusive of those being served, if they wish to serve effectively and be
inspired by and learn from those they serve. As Rick Ingrasci pointed out, synergistic groups reect the principle of "tensegrity" found
in natural structures: they are strongest when all their parts and members are in place and have the opportunity to share their skills,
knowledge and wisdom with the whole.
Sustaining a clear, inspiring and relevant purpose, vision, mission, tasks and roles. Groups that do not develop and sustain
a clear and inspiring vision,61 mission, task and roles, even though they may have periodic experiences of group synergy, tend to
become bogged down in a preoccupation with their own process and to rigidify and close their boundaries. Having no clear, sustained
focus upon service, they can easily become isolated, stop learning from those outside the group, and become irrelevant to society.62
Without clear roles, group members can more easily become caught up in unacknowledged, unconscious struggles and games about
authority, power and responsibility. In contrast, when groups develop a shared purpose and a clear task and roles, their members have
the motivation to do the challenging daily work of sustaining their service project. Their excitement about and commitment to the
group's task becomes strong. As Dennis Roblee noted, Synergy is an energy ow that needs [the] structure of a task in order to
produce meaningful and relevant outcomes.
Creating a synergistic service community with those being served. As described above, when a synergistic group creates a
sense of community with those being served, group service is highly effective, the servers learn from those being served, those being
served are recognized for the valued experiences and wisdom they have to offer, and the odds that the services provided are in fact
helpful and relevant are greatly increased.
Communicating clearly and being willing to deal with difcult issues, including conict, fears and grief. GSS cannot be
highly effective unless group members are committed to communicate clearly and deal honestly with unpleasant issues, including
conict63, fears64 and grief.65 Otherwise mutual trust and recognition will be eroded. Unresolved feelings will be played out
unconsciously and will subtly yet powerfully subvert the group's task.66 Over the long term, groups wishing to work synergistically
must develop what Julie Glover calls a "loving ground". Although love is a very misused and overused word, I have noticed over my
lifetime that loving, healthy relationships are typically and essentially characterized by what I call a "commitment to clearing": when a
disagreement or misunderstanding arises, the parties will rarely let the discord continue for more than a few hours. Living in unresolved
tension and conict literally creates dis-ease.
Playing together. When groups become too solemn and serious, their heavy and stodgy energy blocks the creative interplay
between group members. On the other hand, when group members can play and laugh together, they enjoy each other outside of formal
roles, appreciate each other's wholeness, and can access a free-owing, creative exchange.67
The maturity and transpersonal development of group members and the experience of the communion of the heart.
Learning to engage in effective GSS can be seen as a lifelong process, involving the development of not only understanding and skills
related to establishing and sustaining healthy group dynamics and processes, but also of personal maturity and ultimately transpersonal
awareness.68
In my experience GSS becomes a central, ongoing focus in one's daily life when one comes to directly know and experience
what I call the "communion of the heart" -- a deeply felt, ongoing state of connection with the Other. In such a case, individuals move
out of what Charles Gareld called an "egoic frame of reference" and "skin-encapsulated, radical individualism", into what some deep
ecologists call the "eco-self", what Wilber calls the transpersonal structures of consciousness, what Peck calls the mystical or
communal stage of human development, or what John Fetzer called consciousness of synthesis . They begin to experience synergy
more frequently, more quickly, and with more people, even with some whom they meet for the rst time. Such individuals can allow a
great deal of openness and interpenetratability without fearing a loss of self or identity.69 In essence, they begin to see themselves and
others in greater depth and wholeness, for who they really are. No greater gift can be given, no greater service provided. Caring for
their brothers and sisters, and with an expanded knowing of them, they are able to work through the rough patches in relationships that
the members of any long-term group periodically encounter. Knowing that they are deeply connected to and interdependent with others,
service becomes a way of life, a way of being in the world.
What trends does the emergence of GSS reect?
In reecting upon the pioneering work being done around GSS, it may be instructive to consider what new images, metaphors,
myths, themes and societal trends are being expressed through its emergence.
The death of the Lone Ranger myth and the emergence of leaderful, synergistic collaboratives. A predominant
existing myth about leadership, creativity and service in the West, particularly in the United States, is the Lone Ranger -- the distant
leader who sweeps down from above and saves those who are helpless and cannot solve their own problems. Searching for an
alternative myth, one might turn to King Arthur and the Knights of the Round Table. But even this does not t synergistic groups,
because the king is the one and only leader. A new myth does not yet seem to have emerged. We might, however, create one, using the
metaphor of ying geese. They take turns leading the formation. Moreover, similar to the effects of human collaboration and synergy,
the ock increases each goose's ying range by almost 75% by traveling together in an aligned "V" formation, because each goose
provides an uplift for the goose immediately following70.
Growing recognition of new leadership models. New models of leadership, which emphasize the importance of presence
and being (not merely action and words), of wisdom (not merely intelligence), and of helping others nurture and sustain synergistic
environments and elds (not merely issuing directives), will be increasingly recognized.
Emergence of heterarchical models of leadership and organization, not just hierarchical models. In a heterarchy,
governance is established by a pluralistic, egalitarian, open-ended exchange between all parties, whereas it is typically established in a
hierarchy by a sole, expert leader who prescribes important values, norms and rules.71
A focus upon instantaneously, continually and mutually inuencing interconnected elds, networks and systems, rather
than only discrete, isolated and disconnected parts that interact periodically, if at all. Consistent with this emerging organic
worldview, synergistic groups are reecting a general and growing trend toward investigating and understanding the reality of elds,
networks and systems. This emerging worldview appreciates that a relatively small shift in only a part of a system, eld, or network,
given certain state conditions within the larger, complex adaptive system, can lead to signicant shifts in other parts of or even in the
whole eld72; that such inuence is often not physically manifest to the ve human senses and is not necessarily bound by space or
time; that reality is essentially relational in nature73; that chaos is a natural phase in transitions to a higher order and state; that the shift
to higher orders of energy and form, together with emergent higher-order phenomena (such as group wisdom), may be induced by
invisible forces that cannot be perceived by the ve human senses74, etc..
Exploration of resonance and related phenomena. Related to the investigation of elds and an increasing interest in
collaborative inquiry and creativity, synergistic groups are exploring the nature and effects of resonance, attunement, alignment,
entrainment, and related phenomena, as described earlier. These phenomena reect a growing interest in group and collective activity,
in subtle yet powerful modes of communicating, sensing and connecting, and in ways of maximizing the effectiveness of GSS.
Increasing investigation, recognition and honoring of the transpersonal stages of human development and of group or
collective consciousness. Although the transpersonal movement began more than 20 years ago, the mainstream scientic and scholarly
communities in the West still do not for the most part recognize the existence of the transpersonal stages of human development and of
group or collective consciousness. (In Wilber's four-quadrant model of human endeavor, these would be located in the upper-left
[interior-individual] and lower-left [interior-collective] quadrants.) Nevertheless, the number of scholars and practitioners investigating
these stages and phenomena continues to grow. As described elsewhere in this report, as individuals move into these developmental
stages, their capacity to function effectively as members of synergistic groups and work with group consciousness increases markedly.
Over the next 20 to 50 years, this paradigm shift in how we dene what it means to be human and in how we are interconnected should
gain increasing respectability and acceptance within the mainstream.
A growing focus upon group- and collective-level phenomena and needs, rather than just individual experience and
needs. In Western cultures, particularly in the United States, we have lost much of a sense of responsibility for the common good75 and
a sense of community and service. GSS reects in part a desire to redress this imbalance and loss. Synergistic groups often practice
some form of dialogical or appreciative inquiry, with members attempting to empty themselves of preconceived opinions and
unconscious assumptions, in order to freely consider the ideas and experience of others and engage together in a creative and open
process of collaborative discovery. Various individuals are investigating group- and collective-level phenomena like organizational
elds, collective intelligence, group wisdom76, the healing effects of focused group intention or prayer, the existence of a group being
or essence, and collective consciousness and cultural-level healing.77
Movement from sole reliance upon machine-based technological solutions and images to human-technology solutions
and organic images. Since the rst description of the universe as a clock several hundred years ago, the metaphors used to describe life
processes, especially in industrialized nations, have increasingly come to be dominated by machine-related terminology.78 As a result,
the organic processes involved in complex adaptive systems (such as groups) are inappropriately described as Apart A moves part B,
which moves part C, etc. Such descriptions emphasize linearity (rather than cycles), independent and isolated parts (rather than
interdependent parts meaningfully understood from the perspective of the whole), predetermined and xed relationships (rather than
emergent, exible and changing relationships), rational and logical analysis (often without an acceptance of intuitive sensing),
objectivity79 (rather than subjectivity and feeling), etc. Within this worldview, machine-based technological solutions are often
perceived to be the rst and often sole response to human problems80. In contrast, the emergence of GSS reects a movement back
toward a balanced, comprehensive worldview and approach to service, where human factors are seen as equally, if not more, effective
in the sustaining of physical, emotional, mental and spiritual health.
An increasing focus upon space, embodiment, uniqueness and diversity, intuition81, and non-verbal modes of
expression and sensing, balancing out Western culture's excessive and narrow focus upon time, abstraction, generalization,
analysis and logic, and talking and discussion. I have addressed a number of these increasingly important foci in other sections of
this report. All of them reect a shift, exemplied in GSS, toward more holistic ways of perceiving, being, and acting in life, reclaiming
those human capacities which have been diminished, denigrated or ignored, primarily in Western cultures82. All of them reect a
greater focus upon relationship and upon ways of connecting and interacting respectfully and holistically with aspects of oneself and
with others and life.
The continued emergence of feminine modes of being, sensing and acting. GSS reects the continuing emergence of
feminine modes of being, sensing and acting (within women and men), which have been coming into increasing expression over the
past 40 years. Such modes involve an emphasis upon many of the factors described in this report, including relationship, intuition,
embodiment, empathy, compassion, receptivity, nurturing, partnership, collaboration and networking. Just as the new wisdom culture
will synthesize the cultural strands of individual rights and collective responsibility, so too will it synthesize masculine and feminine
modes of being, sensing and acting, with a deeper appreciation of both modes and of the need for balancing and integrating them within
individuals and collectives.
More frequent use of images of circles, spheres and spirals, rather than discrete and isolated points and lines. The
image of the circle is increasingly appearing in Western languages (wisdom circles, women's circles, etc.). The circle represents union,
completeness and wholeness and a gathering of peers in dialogue and council (in contrast to the traditional organizational chart). It
conveys the sense of cyclicality and an enclosing, holding, nurturing feminine energy (balancing out the image of unidirectional, goal-
oriented, masculine energy, expressed in a line or arrow). The sphere represents wholeness in multiple directions and can contain within
it the four horizontal and the two vertical directions, reecting not only our relationship with other creatures, but also with the sky and
the underworld. It also symbolizes our increasing global awareness. The spiral conveys a sense of not only cyclicality, but also
development and process. All three images therefore convey symbolically the processes and trends described in this report. They have
been used for aeons in numerous indigenous cultures to convey basic truths about life's processes and now appear to be reemerging in
industrialized societies.
The image of the chalice or the Grail. As I described above, a group functions as a metaphorical chalice or container for
Spirit. The image of the chalice symbolically conveys, from one perspective, a circle, and from another perspective, half of a sphere. It
also conveys the notion of openness, receptivity and a supportive structure or form for Spirit. In esoteric Christian symbology and
Medieval mythology, the Grail represents communion with the Christ, the representative of group consciousness or the energy of
loving relationship.
A more universal and authentic valuing of diversity as a critical factor in the emergence of group wisdom and effective
problem solving. By necessity, as globalization has increased and various cultures have intermingled, business and government have
begun to take steps to manage diversity through various cultural awareness programs. In a number of cases, however, these efforts are
undertaken for legal or economic reasons, rather than out of a true appreciation of the value of diverse perspectives in discovering
group wisdom and effectively solving problems. Synergistic groups are modeling in many cases the authentic valuing and embracing of
multiple perspectives, an appreciation and understanding that will become more widespread as more individuals experience the power
of group wisdom.
A shift from competitive, win-lose behaviors to collaborative, inclusive, win-win behaviors. We are moving from a social
Darwinist perspective that emphasizes win-lose competition to an ecological perspective that emphasizes connection and win-win
collaboration. Members of synergistic groups are learning to develop this more inclusive identity and perspective.
The emergence of a new, global, wisdom culture. As described earlier in this report, synergistic groups are helping to model
and create a new, global, wisdom culture that balances and synthesizes, at a new order of complexity and wisdom, existing
individually-oriented cultures and group-oriented cultures. Elaborating on John Fetzer's notion, this new culture will be characterized
by communities of freedom and synthesis, by collective inquiry, reection and decision-making.
The use of community and group synergy to heal, to restore individuals and society to wholeness, will increase. The role
of group synergy and community in healing is still largely unrecognized. As synergistic groups increasingly demonstrate the power of
these factors, developing them will become the focus of more of our efforts and resources.
What questions and issues about GSS need to be explored further?
A number of important questions and issues need to be explored further, if we are to understand more fully the complex matter
of GSS:
How exactly does the level of psychological and spiritual development of group members, including development of the
transpersonal stages of consciousness, and experiences of group or collective consciousness, affect the depth and effectiveness of GSS
and the nature of the process issues with which the group must work? A number of participants felt that this is a crucial question. What
is the distinction, if any, between group and collective consciousness? Are there various levels of group or collective consciousness?
How would they be measured? Related questions include: What is the internal dynamic of moving from feeling disconnected to
connected? How do ordinary people develop extraordinary relationships?
How can we educate individuals and groups to build and sustain GSS, especially if doing so requires a continuous process of
inner development?
How can we work with and inuence collective consciousness? Can synergy be achieved on a cultural level? What can we
learn from what the anthropologist, Ruth Benedict, described as high-synergy cultures?
How can we most effectively create communities of freedom and group synergy? What are the attributes of both? How do
what John Fetzer referred to as consciousness of liberation and consciousness of synthesis relate to the transpersonal stages of
development?
If frequent interactions and deep engagement between group members can quickly highlight individual and cultural
unconscious assumptions, beliefs and patterns of behavior, is learning and development in a synergistic group faster and more efcient
than solitary reection?
What is the impact upon GSS when groups do (or do not) work with collective grief, shame, loss, or fear?83
How does the group synergy experienced by a group led by a charismatic leader differ from the synergy of a leaderful group?
How can we help people avoid or work with experiences of negative or destructive group synergy, such as cults?84
What is the effect of group size upon GSS? Is it possible to build group synergy in large groups or organizations?85
What is the effect upon GSS when one or more members assumes the role of "holding the group", i.e., paying attention to
group-level phenomena and supporting the development of a constructive group eld?86
What is the nature of group wisdom? Is it a reection of shared consciousness? A group mind?
What is the role of eros and creativity in group synergy, and vice versa?
Next steps
Toward the end of the conference, the group considered next steps that would advance the emergence of synergistic groups
and the larger cultural trends that this emergence is manifesting. I have expanded upon the ideas that were offered.
Further explore GSS and synthesize our learning. Many of the conference participants felt that three days were too short a
time to adequately explore, let alone synthesize, the complex issues related to group synergy. Five to seven days would be necessary to
do so. A number of questions and issues, related to those above, were suggested.87
Develop a training and educational88 program for GSS. Several participants expressed an interest in collaborating to
develop a training and educational program that would take groups through an experience-based learning program on how to build and
sustain GSS.89 Such a program might involve onsite consultation and training with groups that are exploring GSS or might bring
together individuals for a series of workshops and retreats, similar to the training program based upon Parker Palmer's book, The
Courage To Teach. Group members would explore the relationship between individual and group spiritual development and practice
and would engage in practical, hands-on work with GSS, exploring the questions and experimenting with the factors mentioned in this
report that facilitate the building and sustaining of synergistic groups.
Convene an advanced practice group. In contrast to the preceding initiative, which would train individuals who have had a
small or moderate amount of experience with synergistic groups, an advanced practice group might be formed, comprised of
individuals who have had extensive experience with GSS. Such a group would explore the frontiers of this eld, engaging in dialogue
about the deeper process principles of GSS, exploring themselves the cutting-edge processes as a synergistic group, identifying the
trends that are emerging, and exchanging ideas through a series of papers and conference calls regarding the best ways to nurture and
promote this eld.
Conduct research on GSS. Several participants would also like to conduct research regarding GSS. One proposed initiative
would involve action research, perhaps within the context of helping local communities prepare for what has been called the "Y2K
[Year 2000] Problem". The aim of such an initiative would be to demonstrate constructive (rather than fear-based, defensive and
separative) responses to the problem, helping local groups to use their preparations to practice GSS, so that they develop ongoing skills
regarding synergy and become stronger and healthier communities, regardless of the degree of severity of the Y2K Problem. Another
proposed initiative would be to use appreciative inquiry or grounded theory as research methodologies, to work with and study the
process of groups that are currently engaged or would like to engage in GSS, thereby studying and documenting in a rigorous and
disciplined fashion the principles and processes underlying GSS.
Convene a scientic research group. A working group comprised of leading scientists and researchers who are investigating
GSS, elds, resonance, the nonlocal and nontemporal effects of focused group intention, etc., would be called together to dialogue
about their latest research, the ways in which their work elucidates the key principles of synergistic groups, and exciting new areas to
investigate.
Produce a book, articles and/or a video on GSS. Several participants have also expressed an interest in co-authoring a book
on GSS. One option would be an edited version that rst presents a coherent framework of principles (developed collaboratively),
followed by illustrative stories on GSS, each written by a participant in the conferences. Another option would be a book focused upon
common principles and group processes for GSS, with each chapter addressing one of the principles and processes, possibly in a
workbook-with-CD format, with exercises for groups to experience together. Another approach would involve writing articles for the
IONS quarterly journal, Yes magazine, Common Boundary, etc., that would describe in an accessible fashion the importance of
synergistic groups for solving the complex problems faced by society today. In addition, several participants would like to work on an
educational video that would present content similar to the workbook, showing groups engaged in GSS.
Create an Annual Communities of Freedom and Synthesis Fund. This award would recognize each year a group that is
exploring the frontiers of and making signicant contributions to GSS. The award might involve a cash grant, to support not only the
continuing work of the selected synergistic group, but also the writing of a report by group members about the group's learning and
explorations during the award year regarding the cutting edges of GSS. Over the years, different types and sizes of groups might be
selected, including those engaged in larger-scale organizational and societal change processes. Such an award would be unique, since
few awards currently recognize and support collaborative efforts and accomplishment. The award would also raise awareness of this
emerging arena of inquiry and service and of the new wisdom culture.
Summary
The two GSS conferences focused upon synergistic groups that serve collaboratively. GSS groups are experimenting with
innovative forms of leadership, group creativity and healing, and group-level phenomena like group wisdom. Consciously working with
the intensifying, multiplier effects of synergy, community, resonance, and elds, these groups provide a level of service and healing that
is more effective, efcient and powerful than that provided by individuals serving alone. They exemplify exciting and innovative
societal trends and are helping to create a new, global wisdom culture that synthesizes existing, unintegrated cultural polarities.

Exhibit A
GSS Conference Participants

Attended Both Conferences
Tom Callanan (Program Ofcer, Fetzer Institute)

Barbara Coffman (Facilitator)
Anne Dosher
Charles Gareld
Julie Glover (SHOS Administrator)
Rick Ingrasci
Robert Kenny
Cornelius Pietzner
Dennis Roblee
Nelson Stover
Mark Yeoell
Attended October 1998 Conference Only
Glennifer Gillespie
Eric Nelson (Program Ofcer, Fetzer)
Maryliz Smith
Attended May 1998 Conference Only
Ysaye Barnwell
Cedar Barstow
Juanita Brown
Michael Cecil
Lorain Fox Davis
Daniel Martin
Vicki Robin
Rosina Wiltshire
Leah Wise
Monica Wood
Exhibit B
A Story Illustrating GSS
In 1993, seven organizational development consultants formed a peer supervision group, in order to learn from and help each
other by providing feedback about their consultations. Some of the consultants knew each other due to prior professional contacts or
work together, or due to prior personal relationships. Over the next four and one-half years they met together monthly. At each meeting
one consultant presented a case, i.e., the history of an organization with which the consultant was working, together with an
organizational assessment and a synopsis of the key factors impinging upon a central organizational problem that was being addressed.
Following the case presentation, the group asked questions, discussed the situation, and subsequently generated interpretations and
ideas for creative resolution of the problem. Group members thus not only served each other, but also served the organization under
consideration by helping the consultant to increase his or her understanding of key organizational issues and to devise creative, holistic
and effective approaches and solutions.
When the group was formed, the members made a commitment to conduct their meetings within certain frameworks. They
decided to examine each case from systemic (or holistic) and psychodynamic perspectives. From the systemic perspective, they
reected on the interactions between various parts of the organization (e.g., informal and formal roles -- whether those roles were
played by departments, individuals, or even the consultant -- and what those roles represented functionally or symbolically for the
system as a whole). From a psychodynamic perspective, they looked at each case in terms of the psychological dynamics (e.g.,
projection, transference and countertransference, and unconscious and conscious assumptions, beliefs and fears) that were evident in
the responses and behaviors of key organizational gures and in their own actions as consultants. They then discussed how those
dynamics mitigated against the effectiveness, productivity and well-being of the organization and its stakeholders. Group members also
committed to try to be as open, honest and authentic as possible in their interactions with each other, to examine their emotional
responses to each other's behavior, to deal directly with conict, and to reect upon and improve their own process as a group toward
the end of each meeting. As time passed, competitive behaviors decreased and openness, trust and mutual support increased.
During the fourth year of the group's operation, a research study of the group's process and outcomes was conducted, utilizing
participant observation and semistructured interviews of group members. In the interviews the members articulated their experiences
of creativity in the group, compared group creativity with their personal creativity outside the group, and identied the factors which
facilitated or inhibited the group's ability to collaborate creatively. Group members identied several critical factors which they felt
accounted for the high level of creativity in the group: openness to feedback versus defensiveness; the ability of group members to join
with each other to discover new perspectives (expressed through connection with each other emotionally, being supportive, and an
authentic attempt to understand each other); taking risks and revealing oneself authentically; and being compassionate rather than
judgmental. Given these conditions, they found that the group developed solutions to problems that were unusually novel, relevant and
appropriate, and that levels of creativity emerged that were often absent individually. Members also concluded that the group's
creativity had increased during the prior three years of its existence, as they had developed their intrapersonal awareness and
interpersonal skills.
In terms of process, group members stated that they found themselves becoming internally and externally quieter as each
meeting progressed, approaching a very open, receptive, almost meditative state. As they did this, they were able to share ideas and
insights without attachment. Despite initial feelings of chaos as many diverse ideas were put forth, an insightful wisdom that reected a
deep level of understanding eventually emerged. Group members described this wisdom as surprising, having an Of course! quality
to it. They also often recognized the rightness of the solution, nding that it seemed to encompass all the critical factors and viewpoints
in the organization and that had been expressed earlier by the group members. They found it remarkable that such wisdom could
emerge in only two hours each time, especially since group members only learned the details of the consulting situation at the
beginning of the meeting. Reecting the synergy achieved by the group, the whole did frequently seem to exceed to sum of the parts.
Exhibit C
Examples of Possible Synergistic Groups
Short- Long-
Term Term

Small Intensive workshops Support groups
Groups GSS conferences Women's groups
Project teams Peer supervision groups
Wisdom circles
Intentional communities
Spiritual practice groups
Blue Angels ying team

Large Intensive workshops Apollo 11 team
Groups Local community project teams Community-service organizations
(12+) Future search conferences Community-development organizations
Organizational retreats Intentional communities
Y2K preparedness groups
The Manhattan Project

Large-Scale Responses to catastrophes Civil Rights movement
Collective United Farm Workers movement
Movements
Note: It may be that we were simply unable to think of many examples of synergy on the large-scale, collective level. Or it may be that
achieving synergy on such a large scale is very difcult. My hunch, however, is that there have been very few attempts by societies to
reconcile diverse viewpoints and reach synergistic solutions. In most cases, societal decisions are made by autocrats or through a
democratic process that relies on majority rule. Synergy may not be possible when decisions are made by simple majority, based on a
political, rather than a primarily educational and consensual process.
[1]. The GSS conferences were intended to examine the synergy which can be created by groups who intentionally work as a group
in service. The participants from the rst GSS conference in May, 1998 engaged during the Summer of 1998 in an active and
enthusiastic discussion via e-mail and online "threaded conversation". They met again -- with some changes in membership -- at Fetzer
in October, 1998. This report focuses primarily upon the second meeting, although I have written it while considering relevant
comments and outcomes from the rst GSS conference, the interviews that were conducted for New Dimensions Radio during the rst
conference, the online discussions, the reports for Fetzer and IONS written about the rst GSS conference by Monica Wood and
Cornelius Pietzner, and the draft report on the ndings from all four SHOS conferences written by Julie Glover, the SHOS
administrator.
[2].ModernfieldtheoriesdevelopedfromtheworkofMichaelFaraday,Einstein,MaxwellandLorentz,
amongothers,whoinvestigatedthenatureofgravitational,electromagneticandquantummatterfields,all
ofwhichSheldrakehasdefinedas"regionsofinfluencewithcharacteristicspatialpatterns."Inthe1920s
biologistsbeganexaminingtheroleofmorphogeneticfields,workwhichhasbeencontinuedandextended
bySheldrake,underhistheoryofmorphicresonance.KurtLewinfirstintroducedtheconceptofgroup
fieldsinthe1940s.Inrecentyearsthenumberofauthorsstudyingtheroleoffieldsingroup,
organizational,socialandculturallifehasgrown(e.g.,seetheworkofGozdz,Jaworski,Kenny,Senge,or
Wheatley).
Thedictionarydefinesafieldas"anywide,unbrokenspace...thebackground...inphysics,aspacewithin
whichmagneticorelectricallinesofforceareactive."AccordingtoEinsteir,electromagneticfieldsare
statesofspacethatgiverisetoandinfluencecomplexprocessesandevenmatteritself,withwhichthese
fieldscanexchangeenergyandmomentum.Inphysics,essentialphysicalrealityisnowseenasasetof
fields,whichspecifytheprobabilityoffindingquanta(unitsofvibratoryenergy,suchasparticles)at
particularpointsinspace.Particlesaremanifestationsoftheunderlyingrealityoffields.Inbiology,
Sheldrakehasproposedthatorganisms(typesofsystems)atalllevelsofcomplexityhavecharacteristic
morphicfields(structuresofprobabilityorindeterminacy)thatthesefieldsunderlieandorganizethe
materialstructuresoforganismsandtheprocessesofmorphogenesis,i.e.,thecreativemanifestation(
genesis)ofbeingintoform(morpho)thatmorphicfieldsarebuiltupandsustainedacrossspaceandtime
bymorphicresonancefromprevioussimilarorganismsthattheyorganizethepartswithinthesystems
theyinfluencethattheholistic,selforganizingpropertiesofsystemsdependonthesefieldsthattheyand
theirassociatedsystemsarearrangedinanestedhierarchyandthathigherlevelfieldsmayorganizeand
modifytheprobabilitystructuresthatotherwisewouldbeshownbylowerlevelsystemsiftheywereto
existinisolation.Fromtheperspectiveofcomplexadaptivesystemstheory,MegWheatleyhasdescribed
fieldsas"invisibleforcesthatstructurespaceorbehavior."Iprefertodefinefieldsasinvisibleforceswhich
underlieandinfluence,acrossspaceantime,theprobabilitystructuresofthesystemsthattheyaffect
(includingthelesscomplexsystemswhichtheyencompass)andthereforethemorphogenesis.
[3].Inthe"Founder'sStatement"(pp.1314),JohnFetzerstressedthatonlyacollectiveeffortbythe
trusteesandstaffofFetzerwouldenablethemtocreateacommunityoffreedom,baseduponfreedomof
consciousness,theindividual,movement,thought,developmentandexpression.Hebelievedthatonlythe
creationofthiscommunitywouldallowFetzertosucceedinitsmission.Hedrewaparalleltothegroup
effortthatledtothefoundingoftheUnitedStates,emphasizingthatthiswasnotaccomplishedbyone
individual.Onlythischoiceoffreedom(whathecalledthe"consciousnessofliberation")wouldbring
individualstotheirhigherselvesandwouldpermitthedevelopmentofa"greaterliberation",the
"consciousnessofsynthesis",whichwouldbringforththeunifyingenergyfieldofloveandthemobilization
of"physical,emotional,mentalandspiritualresourcesinthecaringandsharingwithoneanother"(whatI
defineasservice).
[4].SincethereportsonthefirstGSSconferencedescribedvariousdefinitionsofservice,Iwillnot
repeatthoseinthebodyofthisreport.Mostseemedtodefineserviceasmutual,holisticpresence(being
with),compassionandcarebetweenindividualswhoperceiveandtreateachotherrespectfullyasequals.
(Maimonides'statement,"MayIseeinonewhoissufferingonlyafellowhumanbeing,"seemstoexpress
thissenseofconnection,respectandequality.)Serviceisoftencharacterizedbylisteninghearingand
seeingoneanother'swholenessunderstandingoneanother'sneeds,desiresandlongingsconnection
trustintheintegrityoflifeandeachotherlove,empathyandcompassionandhealing.Serviceseemsto
beblockedbypsychologicaldistance,inequality,judgment,blaming,givingadvice,orattemptingto"fix"or
curetheOther.AllthoseIknowwhohavereadRachelNaomiRemen'sarticle,"IntheServiceofLife"
(NoeticSciencesreview,Spring,1996),considerittobeanexcellentdescriptionofservice.
[5].Duetospacelimitationsforthisreport,Ihavehadtoputmostoftheparticipants'commentsinthese
endnotes,whilesummarizingthecommonthemesinthebodyofthereportitself.
[6].Theprefixsys(together)isthesameastheprefixsyn.Theroot(histanai)meansbring,place,or
set.
7.IusethetermSpirittorefertotheDivine,tothegroundofallbeing,similarlytohowKenWilberuses
theterm.Inmymind,SpirittranscendsBandcannotthereforebeequatedtoBthemoral,theethical,or
eventhereligious.AsRachelNaomiRemen,M.D.,pointsoutinherarticle,"OnDefiningSpirit",which
appearedinthejournalofIONS,thelatterdomainshavebeenusedalltoofrequentlybyvariousgroupsto
allegetheirsuperiorityoverandtherebyseparatethemselvesfromothergroups.Incontrast,Spiritbyits
natureseemstobeconnective,inclusiveandloving.
8.Inhercasepresentation,JulieGloverdescribedthisprocessas"settingthefieldandgettingoutofthe
way."
9.Theexperienceofcommunionoftenistransformative,attimesresultinginongoing,enduringchangein
howindividualsidentifyandperceivethemselves(e.g.,asrelatedandinterdependent,ratherthanisolated
andseparate)andinhowtheythereforelive(e.g.,morecooperativelyandecologically).
10.Ashumanity'smysticsandsageshavelongclaimedandasresearchinrecentyearshasdemonstrated,
ourintentionsandconsciousnessseem,undercertaincircumstances,toinfluenceothers,evenacross
spaceandtime.
ResearchsuggeststhatthosewhomGlenniferGillespiecalled"resonantpartners",whoenteranaltered
stateofconsciousnesssimultaneously(asseemstohappenattimesbetween,e.g.,membersofsynergistic
groups,therapistsandclients,individualsfocusedintentlyuponasimilarcreativeproblem,people
meditatingtogether,etc.),maybegintounconsciouslysynchronizetheirbrainwavesandtheuseof
correspondingbrainhemispheres.Thisfactormayaccountfortheincreasedfrequencyofexperiencesof
synchronicityandapparenttelepathiccommunicationinthesesituations,asiftheresonantpartnersshared
onemindforatime.Forexample,inhercasepresentation,JulieGloverreportedthathergroupshiftedat
onepointintoactingasifthegrouphadonemindandonebody,"beginningtothinkandmovetogether
veryfast."NelsonStoverstatedthathelearnedhowtodevelopatelepathicconnection,sensitivityand
rapportwhileincommunityandthathisskillsetcanbetransferred.AndwhenIrecentlyattendeda
communitybuildingconference,Ifoundthat,asIgraduallyemptiedmyselfofmypreconceptions,opinions
andjudgments,IfoundthatIcameintoaneasy,free,relaxedstateofresonancewithanumberofthe60
individualsinthegroup.Inoticedthatrepeatedly,justasIwasthinkingaboutorpreparingtosay
something,someoneelsewouldsayalmostexactlywhatIwasthinkingabout,oftenusingmanyofthe
samekeywords.
Nonlocalandtimelesseffectsmayalsotakeplacebetweenmembersofsynergisticgroupsandothers
outsidethegroup.Forexample,thewomen'sgrouptowhichseveralconferenceparticipantsbelongworked
atonepointwithonegroupmemberregardingherrelationshipwithherfather.Subsequentlyhedid
somethingsignificantforherthathehadsteadfastlyrefusedtododuringtheprevious40plusyearsofher
lifeBasifhehimselfhadbeeninfluencedbythegroup,eventhoughhehadneverdiscussedthematter
withhisdaughterorothergroupmembers.Oneparticipanthadasimilarexperienceinregardtoher
brother,whohadbeenveryillaftercontractingaseriousmalady.Afteraworkshopgroupparticipatedwith
herinanimprovisatorydramaticenactmentofahealingconnectionbetweenherandherbrother,his
healthsubsequentlyimproved,eventhoughdoctorshadbeenunabletohelphimuptothatpoint.Although
theseareonlytwoanecdotes,theyarestoriesofremarkableandsuddenchangeBsimilartoanumberof
storiesthatIhaveheardaboutthehealingpowersofgroups.Certainlytheseeffectsdeservefurtherstudy.
Althoughnotsolelyfocusedupongroups,LarryDosseyandothershavedescribedresearchwhichindicated
thepotentialforhealingthroughfocusedintentionacrossspaceandtime.
11.Groupscanworkonaservicetaskandfindthemselvesmovingintocommunionandsynergy.Orthey
canbegintocreateanenvironmentoftrustandsafety,alsoleadingtocommunionandsynergy,andthen
moveintodiscoveryofarelevantandmeaningfulgrouptask.Theseexperiencesandprocessescanbe
simultaneousorcircular,notunidirectionalandlinear,andhavemanyentrypoints.Itismyexperience
that,regardlessofwheregroupsbegin,theymustpayadequateattentiontobothprocessandtaskifthey
wishtoremainhealthy.
12.However,Idohavesomeconcernsaboutthelongtermhealthofgroupsthatdonoteventuallyengage
insomeformofexplicit,consciousservicetothoseoutsidethegroup.Ihavefoundthatgroupsthat
becomeoverlyfocuseduponrecreatingmomentsofcommunionandthatdonotbuildasenseofclearand
inspiringpurpose,taskandservicebecometooselffocused,unhealthyandunproductive.Moreover,
engaginginserviceisagoodtestofthemeaningfulnessanddepthofthegoodfeelingsandinsightsthat
maybeassociatedwithexperiencesofgroupsynergy.AsoneoftheparticipantsinthefirstGSS
conferencesaid,"Itwasdifficulttosustainthisfeelingofconnectiontoeachotherwhenwetriedtomove
fromprocesstotask" -acommondilemmaforanygroup.
13. Cornelius Pietzner noted that group synergy typically comes and goes, depending on many of the factors mentioned in this paper,
including what some would call "grace". Charles Gareld said, "Yes, we know how to put ourselves in the way of grace. As Maslow
pointed out, we cannot manufacture peak experiences. When I listen to [the conference participants] talking about group synergy, it's as
if we're talking about all or nothing." Glennifer Gillespie agreed, "Sometimes we fall into a struggle for synergy, as if there's a place to
arrive, as if we could capture synergy permanently." I believe they are right. The members of any group can only make repeated choices
to be present and available to the ow of Spirit into the group and to give what they can to a creative and healthy group process. As
Rick Ingrasci said, "Groups cannot stay at a level of equilibrium [e.g., one characterized by synergy]. The only constant is change."
14. Just as individuals, harboring harmful intent, may engage in what Larry Dossey calls "negative prayer", groups can become
trapped in "negative synergy", where the power of the group is directed toward or results in destructive or deleterious ends. Learning to
work with group synergy, like any powerful energy, entails responsibility. In cults, members turn over most of, if not all, their decision-
making, authority and power to the leader. They violate their integrity, rather than maintaining it. In contrast, most of the conference
participants were interested in what I call "leaderful groups", where authority and leadership are rotated among a group of peers
(matching task requirements of a situation with the knowledge, skills and expertise of individual members) and where group members
engage in the collaborative generation of ideas and consensual decision-making. In such cases, group members do not invest undue
authority in any member of the collaborative. Critical thinking by the members makes it less likely that the group will engage in
destructive or coercive behavior.
15. The examples of GSS are diverse, ranging from short-term to long-term, in various settings and of multiple types, expressing
common principles and situational differences. Nelson Stover and Barbara Coffman each presented a schematic chart that presented
examples of GSS, which I have combined and expanded into the version shown in Exhibit C.
16. Speaking of the Native American elders with whom she has worked and lived her life, Lorain also said, "They don't see their work
as service, but as an appropriate way to live, where there is no separation between server and those served." Similarly, Ysaye Barnwell
noted that, from an African worldview, musicians know that their creating is not primarily for the purpose of gaining fame, money, or
success, but for the purpose of serving the community through documenting its history and anticipating, advancing and expressing its
evolving life.
17.I have found that, as we identify and connect deeply with each other -- with our communal wholeness -- we become more whole
within ourselves, and vice versa. These corresponding, parallel movements toward wholeness and health take place at the same time on
an individual, inner level of consciousness and on a societal, interactive level of behavior. Learning that occurs in each of these
domains informs the other.
18. Very little methodologically sound research has been conducted regarding group creativity. For a survey of this literature and
reports on research that I have conducted on this topic, you may contact me at 7292 Maxwelton Rd., Clinton, WA 98236, or by email. I
have found that the key factors which increase creative collaboration are very similar, and identical in many cases, to the conditions
described below which facilitate GSS.
19. Barbara Coffman referred to this as the "power of witnessing" -- a simple, rarely acknowledged, but very signicant effect that
groups can have.
20."Flow" was a word used by many of those whom he interviewed, to describe their state during intensely creative times. Mark
Yeoell stated that group synergy can be accessed more readily by harmonizing with life's ow: what matters is "how I am in the
moment, since the universe is already synchronistic." Rick Ingrasci postulated that the building of trust, reciprocity and connection
among group members permits ow.
21.Congruent with this notion, Barbara Coffman has found that "metaphors, symbols and events [relevant to an issue being
explored in a synergistic group] often appear [synchronistically] in the natural world [while the group is meeting], as if drawn into the
space that is created." Anne Dosher reported that, when her husband was close to death, three members of her women's circle called
her, having sensed without any direct communication that something was troubling her deeply. Rick Ingrasci pointed out that, during
the conference, as the members of a women's circle led us in an improvised ritual regarding grief, rain began to fall as the ritual started,
intensied during the grieving process, and then ended as the ritual came to a close. The rain seemed to mirror our tears.
22.As Rachel Naomi Remen has noted, silence is the place of connection to ourselves and others.
23. In her case presentation Anne Dosher described her synergistic team as periodically "checking in with the group soul". In terms of
group mind and group heart, I obviously am not speaking in a literal, physical sense, in terms of one brain or heart. However, just as the
brain is the physical mechanism that reects and supports the mind and consciousness, which are invisible and apparently not limited
by time and space, so too may the brains of members of synergistic groups support a group mind. Correspondingly, some researchers
have recently begun to argue that the heart may have its own form of consciousness and memory. Certain spiritual traditions view the
heart as an energy center (chakra). If true, then it may be possible to increase the resonance between the hearts of group members and
for the members to become more perceptive of and to work with that resonance more intentionally than people typically do.
24. I use the term "group wisdom" to describe a deep knowing, characterized by (1) in the moment of realization and insight, a felt
recognition of the whole truth of a situation; (2) insight that is holistic, i.e., that appears to address and incorporate all relevant factors
and individuals involved in a situation; (3) an unied intelligence that seems experienced, learned and enlightened; (4) surprise,
spontaneity, emergence, delight, appropriateness, comprehensiveness, and t with the situation or problem being considered; and (5) a
level of insight and expertise that seem to exceed the mere sum of the expertise of and contributions by the individual group members.
25. In complex adaptive systems (CAS), such as groups, systems are known to shift from one level of energy to another, from one
level of order, pattern, or structure to another. In terms of GSS, group wisdom may serve as what CAS theorists and researchers call a
strange attractor, which "attracts" the consciousness of group members into a higher level of order and energy pattern. John Fetzer, in
"The Founder's Statement", articulated his belief that the development of a "consciousness of synthesis...brings forth a light", an "avatar
of the future" that manifests as the "unifying energy eld" of unconditional love. For a description of this phenomenon, contact me at
834 Woodsong Lane, Langley, WA 98260 and request a copy of the paper which discusses the possible role of strange attractors in
groups.
26. This is what I believe Einstein was talking about when he said that problems can only be solved at a higher level than the one on
which the problem exists.
27. In a December 5, 1998 keynote address given to the Fetzer-sponsored First National Conference on Relationship-Centered Care,
Rachel Naomi Remen, M.D., referred, e.g., to the "American culture of the frontier, which values self-sufciency, personal competence,
independence, personal mastery, absolute condence in one's own statements, invulnerability, and control. The shadow aspect of this
culture is isolation, fear of others, and profound alienation from wholeness and intimacy. This culture has contempt for and judgment
about any expression of needs or about a capacity for suffering, both of which are regarded as 'soft'. Similarly, acceptance of loss is
seen as shameful and an admission of weakness, even though such acceptance is a path to feel connection with others, to experience our
commonality, and to heal." American culture, while emphasizing individual freedom, still requires -- as any culture does -- conformity
to its values and behavioral norms.
28. As we proceed through this global cultural shift, some individuals mistakenly romanticize traditionally group-oriented cultures.
Although there is much to learn from the experience of such cultures, it is my belief that they, like individualistically centered cultures,
often are what Wilber calls "sociocentric" in their worldview. In other words, the worldview, norms and practices of a particular group
or culture are viewed by the members of that group or culture as superior to those of other groups or cultures and may be ercely, yet
blindly and unconsciously, defended as representing the one, right perspective on life. Under the shift I am describing, in contrast, the
value of the perspectives of other groups or cultures are explored and appreciated. The common process of human growth and
development then becomes a unifying factor, around which all groups and cultures can coalesce and collaborate. The focus becomes the
encouragement and facilitation of this process, whatever the location or group, rather than the unquestioning perpetuation of a
particular group or a specic, unchanging membership.
29. As David Bohm recognized in his work on "dialogue", culture is essentially a system of shared meaning. What seems new to me in
some of the current work of synergistic groups is that they are attempting to consciously build a new wisdom culture that integrates the
existing cultural strands, rather than simply to allow existing cultural elites to dictate values, norms and rules that are expected to be
accepted unquestioningly.
30. See, e.g., his 1995 book, Sex, Ecology and Spirituality: The Spirit of Evolution (Boston: Shambhala).
31. See his 1949 book, The Ever-Present Origin (1986 translation by N. Barstad & A. Mickunas; Athens, OH: Ohio University Press).
32. See Wilber's and Gebser's work, together with the IONS- and Fetzer-sponsored 1997 report, Collective Consciousness and
Cultural Healing, by Duane Elgin.
33. The common theme here is that, as individuals move to full expression of the fourth chakra, and into the transpersonal structures
of consciousness (cf. Wilber), they no longer need to identify with and defend their individual or group ideology as superior to those
espoused by others nor, correspondingly, to exclude others from group membership out of personal fear or insecurity.
34. In most cultures certain individuals, through their own manipulation of power or through the recognition and acquiescence of
others, typically take on some form of elite status. In such cases members of the cultures likely take their cues regarding values,
morality and ethics from the elites. In contrast, the members of synergistic groups, drawing upon collective wisdom, attempt to create
shared meaning (or culture), after questioning and exploring the values and norms of the predominant or mainstream culture. When this
shared meaning conicts with the dominant cultural paradigm or its values, synergistic groups can support individuals in sustaining the
alternative modes of behavior that they value.
35. Some would argue that many signicant creative ideas have in fact been developed through interaction between the individual
who is perceived as the creator and his or her colleagues and friends. This notion contrasts sharply with the American cultural belief in
a "Lone Ranger" model of creativity.
36.Ifonelooksbackatthespanofhumanhistory,itispossibletodetectvariouspointsatwhichan
increasingawarenessoftheglobalinterconnectionofnationsandcultureshasbeengraduallydawning.But
humanityisstillquiteawaysfromcreatinganewglobalculture.Nationsstillfiercelydefendtheir
sovereigntyandculturesstillstronglyasserttheirindependenceandrights,withoutattimesbeingableto
seebeyondthoseboundariesandperspectivesandtrulyrespectandembraceotherworldviewsandwork
fortheglobalcommongood.Culturesaresimilartoindividualsincertainways.Forexample,aswith
individuals,culturesandtheirrelatedethnicgroupsmustbeabletodifferentiatebeforetheycanchooseto
integrate.Theywillresistintegration,evenifthedominantculture(s)orethnicgroup(s)encourageit,
especiallywhenalonghistoryofoppressionandinjusticeexistsandaslongasthelattergroupsdonot
honorandrespecttheoppressedgroup(s).Unfortunately,thedominantculturesinourworldhavecreated
andimposedaterribleburdenuponanumberofculturalandethnicgroups,causingthemembersofthe
lattergroupstosuffertremendouslywithuntruedisparagementandabnegationoftheirselfworthand
value.Itwilltaketimetoreversethishistoryofoppression,control,dominationandsocialandeconomic
injusticeandinequity.Anewglobalculturemustbecocreatedbythemultiplicityoftheworld'scultures.
Otherwise,itwillbeextremelypartialandnarrowandwilleventuallyenervateanddepleteusspiritually.
Thoseofuswhohaveoppressedothershavealsopaidaterribleprice,intermsoffeelingsofincreased
emptiness(lack),guiltanddisconnectionfromourbrothers,sisters,natureandlifeitself.
37. Most individuals call these groups "leaderless groups". This reminds me of what people called automobiles when they were rst
invented: "horseless carriages". But such terms merely reect what is missing from the perspective and thinking of the old paradigm.
They assume that, if a group does not have one permanent, formal leader, then it must be leaderless. It takes time for people to imagine
the new, rather than merely referring to what of the old has been lost. I prefer the word leaderful, since it emphasizes what we are
discovering about the capacity and potential of groups and since it is a more accurate description of the reality of synergistic groups.
38. The use of the word "situational" should not be confused with what has been called "situational leadership" in the managerial
science literature over the past 30 years. That phrase has referred to the ability of command-and-control leaders to adapt their leadership
styles to the a situation (e.g., time available to complete a project, expectations and needs of followers, etc.). According to this notion,
the temporarily adopted leadership style may be autocratic in nature. In the newer use of the term, autocratic leadership styles would
not be used, since group members in that case would be required to or would tend to merely follow the leader's directions, rather than
taking responsibility for eliciting and working with group wisdom.
39. As Julie Glover said during the conference, "I cannot do this work alone." Many who have worked with GSS for a time realize
that complex problems require the comprehensive solutions that groups can devise. But this insight runs counter to Western,
particularly American, culture, in which admitting our interdependence with is often equated with vulnerable dependency, weakness, or
inadequacy. As Charles Gareld remarked, "We are still following the old, hero model for men. Men are supposed to be self-reliant,
but...they nd they are [still] hurting. When they nish conquering, what's left?"
40. In this choice, they "ow" together and with life, and do not abdicate their responsibility and integrity by blindly or thoughtlessly
following some leader's vision or mission, nor do they submit to situations or tasks in which they are expected to give up or ignore their
own reection, intuition, experience, or decision-making.
41. As Nelson Stover remarked, "Our mentors include 'common folk' gathered together, who often know more than all the 'experts'
together."
42. The process of individual development is never nished. Learning about the factors that help GSS work is life-long learning, since
groups are complex entities that operate in subtle, complicated and mysterious ways and since our understanding and skills regarding
synergistic groups can always be deepened.
43.Therearenumerousdescriptionsofthegroupdevelopmentprocessintheorganizationaland
therapeuticliterature,includingthewritingsofChrisArgyris,M.ScottPeck,AlfredBion,IrwinYalomand
YvonneAgasarian.Fewofthesedescriptions,however,dealwithsomeoftheissues(e.g.,groupwisdom)
discussedinthisreport.Membersofsynergisticgroupscangainavaluableperspectiveongroup
developmentbyreadingtheseandotherauthorsandtherebyavoidmisinterpretationofwhatotherwiseare
normaleventsandstagesingroupdevelopment.
44. Researchers include Sheldrake and myself. Organizational consultants include those associated with Senge's Systems Thinking
and Organizational Learning Program at MIT's Sloan School of Management (e.g., Gozdz and Jaworski) and a number of participants
in the two GSS conferences (e.g., Brown, Gillespie, Coffman, Glover, Dosher and myself). But researchers who investigate group elds
are still often dismissed or relegated to the fringes of mainstream science by conventional scientists. Organizational consultants who
work in this area have to carefully craft their language when speaking about eld phenomena and rarely get the opportunity to work
with organizations in the open, ongoing and longer term ways that are required if practitioners are to train and develop individuals to
work effectively with group and organizational elds.
45. E.g., Glennifer Gillespie and Barbara Coffman reported that members of synergistic consultancy groups in which they have been
involved have been able to sense and feel the eld of an organization. I have experienced a similar phenomenon, e.g., in a monthly
peer-supervision group composed of organizational consultants, of which I was a member for more than four years (a case study of this
group is available from me). For example, members of the peer-supervision group might notice, while listening to a case presentation
by one of the members, that they had begun to feel apprehensive or angry and had unconsciously started to assume the roles of
individuals in the organizations being described. In other words, the smaller group eld would assume the characteristics of the larger
organizational eld, even including at times certain features or feelings that the consultant had not described. In these cases and in the
examples of healing that I describe elsewhere in this report, it appears that group elds can affect individual and organizational elds,
even though separated by space and time -- and vice versa. These nontemporal and nonlocal eld effects seem to be as signicant as the
effects resulting from subsequent, specic, in-space-and-time interventions made by the consultant/group member whom the group has
assisted.
46. For an excellent exploration of the difference between true dialogue (quietly sensing the shared meaning that is beginning to ow
through a group) and various attempts to control and dominate a typical discussion (marked by efforts to convince, persuade, or convert
others), see Bohm's book, On Dialogue.
47. E.g., dialogue groups have sprung up in a number of locations in the United States. A growing, but still small, number of
organizational consultants (such as those involved with Senge's MIT program, with Gerard and Teurfs' Dialogue Group, or with the
High Tor consultancy group) have begun to introduce organizations to the benets of dialogue. Certain groups of Buddhist lay
practitioners (called"BASE" groups, "Buddhists Applying Social Engagement") form non-residential communities, within which they
regularly reect upon and discuss the recursive inuence between their spiritual practices and their service or social engagement.
Together with a group of organization consultants, I am planning to conduct action research regarding the effects of group
contemplative practice upon organizational effectiveness.
48.Forexample,seetheworkofRobertJahn,BrendaDunneandothersatthePrincetonEngineeringand
AnomaliesResearch(PEAR)ProjecttheworkofDeanRadinandhiscolleaguesandresearchconducted
regardingtheeffortsofgroupsofTranscendentalMeditationpractitionerstoreduceviolence,crimeand
accidentsinlocalcommunities.
49. Barbara Coffman described her international women's group as "incredibly experimental and creative". I would use the same
words to describe the intentional community that I've been part of for almost 27 years and the peer supervision group, composed of
organizational development consultants, that I belonged to for more than four years. Documented instances also exist of groups that, in
response to an inspiring mission or a life-threatening crisis, have engaged in remarkably creative projects and have accomplished what
seemed in advance to be impossible tasks within incredibly short time frames. One example is provided by the Apollo space missions
in general and in many specic situations (such as inventing an ingenious air conditioning system from a limited number of odd and
unusual parts when the preinstalled system failed during one of the missions). Another example is the Manhattan Project, during which
hundreds of scientists collaborated to invent the atom bomb in order to prevent Hitler from winning World War II. For more examples
of and information regarding the potential of group creativity and research that I have conducted regarding creative collaboration,
contact me.
50. In these circumstances, groups are seen as typically sinking down to the lowest level of intelligence exhibited by the least clear
and cogent members of the group, or, when group think kicks in, as being controlled and intimidated by the most powerful group
members into mindless and fear-based conformity. Either the least powerful or the most powerful members of the team are seen as most
inuential. General experience with group wisdom tends to be rare.
51. Although Tom Atlee explores "wisdom" on his wonderful website, www.co-intelligence.org, he uses the phrase,"co-intelligence",
to describe the overall phenomenon that I prefer to call, "group wisdom" or "collective wisdom". The dictionary denes intelligence as
"the ability to learn or understand from experience...; to acquire and retain knowledge...; use of the faculty of reason in solving
problems." Wisdom, on the other hand, is the "faculty of making the best use of knowledge, experience, understanding, etc." It involves
not just reasoning, but also intuition, and therefore more direct and multiple modes of sensing and knowing. Arriving at wisdom often
requires inner change and deep reection upon experience. The individuals described as "wise" seem to be much fewer in number than
those described as "intelligent".
52. If a number of the members, e.g., hold an unconscious belief that people cannot be trusted or that groups are hurtful and harmful, it
will take much longer to build an atmosphere of trust, assuming the relevant members are willing to do the necessary psychological
work. Many other developmental issues arise here, such as the issue of identity mentioned previously. Although individuals may
temporarily break through (i.e., transcend) these issues in certain circumstances, unresolved developmental issues ultimately cannot be
successfully addressed solely through techniques, procedures, or rules. For example, if I have received training in communication
techniques, but unconsciously project my fears onto you, I will have great difculty listening to and understanding you and may quietly
withhold my support. Developmental and interpersonal issues must be addressed head on, if they are interfering with the group's work.
Barbara Coffman stressed the importance of addressing interpersonal issues if trust and group synergy are to be built. I
wholeheartedly agree.
53. When trust and safety are created, group members begin to experience and express much more of who they truly are and often nd
themselves lled with a sense of beauty, appreciation and even awe about their colleagues. They naturally feel respect for each other,
since they are seeing and being seen more fully than usual.
54. The parties involved begin to touch each other and allow themselves to be touched, to allow their hearts to be broken (i.e., allow
themselves to be moved) by the life experience, longing, or pain of other group members. Compassion and empathy often follow,
together with a willingness to help each other during difculty. In her case presentation, Julie Glover reported that, as members of the
group she was describing began to experience their common humanity, their fear of one another decreased.
55. Notice how individuals speak about relationship, especially group synergy. They most often use spatial metaphors and images: the
circle, distance, closeness, sacred space, elds, networks, etc.
56.Rituals (especially those created by the group itself), periods of silence, group meditation, harmonic singing and musical
improvisation, etc., can all be helpful.
57. True and deep relationship, including group synergy, alters our Western sense of time and space and re-introduces paradox into
these domains. When people speak about GSS, though they talk at times about a sense of connection across vast spaces, at the same
time they paradoxically speak of a deepened sense of closeness, even intimacy. Likewise, they often will describe an altered sense of
time, a slowing down. The intuition that owers in the environment of slower, sacred space paradoxically allows group members to
know each other fairly quickly on essential levels, without having to process all the historical details about each other. The slowing
down also communicates a valuing of the Other. (In contrast, when someone is watching the clock while speaking with you, you can
easily feel devalued. Fast interactions characterize the transactional, commoditized, monetarized nature of many of our interactions in
the West, through which people can easily communicate to each other that they have more important business to do than spend time on
the quality of relationship.) Finally, by slowing down enough to intuitively sense a group's wisdom, decisions can be made and
implemented relatively quickly.
58. I nd the metaphor of a breeze communicates the notion of Spirit quite well. Spirit comes from the same root as "breath" and
"inspiration". When synergistic groups become quiet enough together, they can begin guratively to hear themselves breathing together.
Becoming conscious of their breath, they automatically begin to slow down, moving into a shared, natural rhythm that is slower than
the typically rushed pace in the West. When people move at this rushed pace, they do not hear the breeze. Correspondingly, they do not
hear Spirit. Spirit is like a breeze or the wind. People cannot see the wind itself, but only its effects; cannot see its origin nor its
destination, but only feel its presence.
59.RickIngrascistatedthatthefirstruleofeffectivenetworkingis,"Onlyconnect"i.e.,relatetoothers
fromtheheart.HewasreferringtoaphraseoriginallycoinedbytheBritishnovelist,E.M.Forster.
60.Weallcanrelatetoourcommonhumanfeelingsandlongings,suchasourdesiretobeacceptedfor
whoweare,toberespected,tobetreatedjustlyandequitably,andtobeloved.
61.Afterbuildingacommonvision,asNelsonStoverpointedout,groupsneedtohighlightthehidden
contradictionsbetweentheespousedvisionandactualbehaviorthat,ifnotaddressed,willundercutthe
achievementofthevision.Further,theyneedtoengage,individuallyandasagroup,inreflectiveand
contemplativedisciplinesormethods,inordertokeeptheirvisionaliveandinspiring.Takingretreats
togetherhelpsgreatlyinthisregard.
62.Longtermgroupsarenotnecessarilyhealthygroups.Whenagroup'smissioniscomplete,thegroup
needstoconsiderwhethertodisband,toreviseitsmission,ortoadoptanewmission.Otherwiseagroup
willbecomefocusedonhollowselfperpetuationandwillprobablynotproviderelevantservice.Several
participantsnotedthat,intheirexperience,mostgroupsdenytheirdyingprocess,sincetheypresumeit
signalstheendofthegroup.Infact,insomecasesitcanbeanopportunityfortransformationofthegroup
anditsmembers,forthecollaborativecreationofareinvigoratedmission,ifthegroupiswillingtoengage
insomeformofdisciplinedreflectionuponitspurpose.Forexample,inhercasepresentation,AnneDosher
describedhowherteamwrotetheirownobituaryeverytwoyears,duringtheirregularretreat.
63.Althoughmanytechniquesexistfordealingwithconflict,thewillingnessorcommitmenttodosois
mostimportant.CorneliusPietznersuggestedthat"thebestsynergyincludesthepositiveandnegative,"
i.e.,groupmembersdemonstrateacommitmenttoworkwithandthroughthetoughpatches.Many
groups,especiallythosewithhighideals,oftenhavedifficultydealingclearlyandhonestywithunpleasant
issues.Anorganizationalconsultantonceremarkedtome,"Inallmyyearsworkingwithorganizations,I
havefoundthatthosewiththehighestidealsoftenhavethedeepestshadow."Groupsthatdescribe
themselvesas"spiritual"frequentlydenigratethevalueofworkingwithdifficultemotions,forexample,
becausetheybelievethattheyhave"transcended"themorshoulddoso.Inmyexperience,"transcending"
unfortunatelyoftenmeans"repressing".Insuchcases,theunclearedandunresolvedemotionscanbecome
acorrosiveandtoxicforcethatundercutsthecollaborationnecessaryforaccomplishingthegroup'sservice
task.Inothercases,conflictovervariousissuesissuppressedforthesakeofmaintainingagroupfacade
ofharmony.Whenrepression,suppression,ordenialisnotfaced,nocommunicationorconflictresolution
techniquewillhelp.
64.Ifgroupscannotacknowledgeandhonestlyexaminetheirfears(e.g.,thattheyhavefailedintheir
mission,thatthepurposeoftheirbeingtogetherhascometoanend,orthattheyarenolongereffectively
helpingthosetheyareserving),anunacknowledgedenvironmentofavoidance,dishonestyandsubterfuge
willeventuallycripplethegroup'sserviceefforts.
65.BarbaraCoffmanreportedthathercolleaguesinthewomen'scirclesupportedamemberwhowas
grievingoverthedeathofherhusband.Asaresult,"themeaningofthegriefwastransformed."
Acknowledgingandexpressinggriefoveraliteralorsymbolicdyingprocessordeathitselfcanbe
particularlydifficult,yetveryimportantforgroupmembers.Forexample,iftheysensethatthegroup's
purpose,relevance,oreffectivenessisdiminishingorcomingtoanend,theymayfeelthatthegroupis
dying.Ifmuchoftheirsenseofpersonalidentityorlifepurposeandmeaningisconnectedtothe
continuationofthegroupandifthegroupgenerallyhasdifficultydealingwithfearsrelatedtoits
perpetuationorpurpose,theywilltendtoblockorrejectexpressionofthefearsorthegrief.Thiswilltend
tofreezeorstifletheemotionallifeofthegroup,includingemotionslikejoy,exuberance,excitementand
passion,whichwillmakethegrouplifefeelflatandrestrictiveandwillultimatelyblockGSS.
66.Inhiscasepresentation,DennisRobleedescribedtheeffectofincreasedopennessinthegroupof
whichhehasbeenamemberfor20years."Withoutblameandwithcompassionandforgiveness,wewent
intoterritorythathadnotbeendiscussablepreviously.Westartedtalkingaboutthingsastheyreallyare.A
powerfulcommitmenttotransparencyemerged.Youcouldhearthebreathofwhatwasgoingoninthe
room.Theparticipantswerequietandwerepayingraptattention.Becauseweaddressedtheshadow,love
surfaced.Theblamelesscompassionallowedthegrouptogotoamoreprofoundlevelofunderstanding
andrelationship.Asenseofblessingfilledtheroom:peoplewereseeingthesacredineachotherandwere
inaweofeachother.Afterourdialogue,therewasadeepsenseofrelief.Theworldandourcommunity
lookeddifferent,becausewewereacceptingtheshadowaswellasthelightaparadoxwecouldtolerate.
Ajuicinessdeveloped.Peoplebeganbringingnewenergyandideasandacommitmenttoaction.They
cared.Compassion,forgivenessandblessingareessentialforgroupsynergy."AfterlisteningtoDennis'
presentation,AnneDoshercalledhisstory"the'blessingway'.Oftentheabilityandrighttoblessisvested
inaformalleader.Inapeergroup,themembersblesseachother."
Variousorganizationalconsultants(Basler,Gozdz,JaworskiandSenge)havesimilarlydescribedthe
liberatingeffectsofaddressingthe"undiscussable"topicsinorganizationswithwhichtheyhaveworked.
Doingsoisanimportantstepincreatingahealthysynergisticfieldinorganizations.
67.Inhercasepresentation,JulieGloversaidthatwhengroupmembersexperiencedresonancewitheach
other,theyrelaxedabouttheirtaskandbecamequiteplayful.
68.Inmyview,thebestsynthesisandelucidationofthetranspersonalstagesofdevelopmentisthemodel
ofconsciousnesspresentedbyKenWilber,eventhoughhegenerallyfailstoconsiderrelationalandgroup
approachestocontemplation,inquiry,etc.,andinsteadwritesaboutthedevelopmentalprocessfromthe
perspectiveofanisolatedindividual.Transpersonalsimplymeansbeyond(trans)thepersonal,i.e.,
successiveexpansionsinone'sidentitybeyondwhatCharlesGarfieldreferstointhefollowingparagraphas
an"egoicframeofreference",untilonereacheswhatmanymysticalspiritualtraditionsdescribeasthe
nondualstage,wheretheIOtherdistinctionandotherdualitiesarerealizedtobeillusions.
69. As I mentioned earlier, an organization development maxim states, "Differentiation must precede integration." In other words, if
individuals do not basically accept who they are, do not feel secure about their uniqueness and worth, and have not realized their
essential freedom (John Fetzer's "consciousness of liberation"), they they will fear loss of self and will be incapable of merging into
states of communion with others and entering into what John Fetzer called "consciousness of synthesis". Communion does not require
loss of uniqueness or diversity. Those who have experienced the communion of the heart have learned to move back and forth, as
situations demand, between individuality and communion, differentiation and integration, difference and unity. They have learned to
understand these apparent paradoxes, to see that the dualities actually do not exist on a deeper level.
The inner/outer, self/other paradox resolves, as they come to see the absolute correspondence between how they perceive themselves
and how they see others. As they are able to encompass and accept all the aspects of their own personality and being (what Assagioli
called psychosynthesis), including the previously repudiated aspects (what Jung called the "shadow"), they are increasingly able to
encompass, include and embrace those in the human community to whom they have previously reacted, due to fear or projection, or
whom they have ignored. In this increasingly ongoing state of communion, they are ready to collaborate creatively with others and to
experience synergy in their interactions.
70."TheSenseofGeese",byHawleyRoddickandAngelesArrien:ASciencehasdiscovered...why[geese]
fly[ina'V'formation].Aseachbirdflapsitswings,itcreatesanupliftforthebirdimmediatelyfollowing.
Byflyingina'V'formation,thewholeflockaddsatleast71%greaterflyingrangethanifeachbirdflewon
itsown.[Similarly,]peoplewhoshareacommondirectionandsenseofcommunitycangetwheretheyare
goingmorequicklyandeasilybecausetheyaretravelingonthethrustofoneanother.Whenagoosefalls
outofformation,itsuddenlyfeelsthedragandresistanceoftryingtogoitaloneandquicklygetsback
intoformationtotakeadvantageoftheliftingbirdinfront.[Correspondingly,]ifwehaveasmuchsenseas
agoose,wewillstayinformationwiththosepeoplewhoareheadedthesamewayweare.Whenthehead
goosegetstired,itrotatesbackinthewingandanothergoosefliespoint.Itissensibletotaketurnsdoing
demandingjobs,whetherwithpeopleorwithgeeseflyingsouth.Geesehonkfrombehind,toencourage
thoseupfronttokeepuptheirspeed.Whatmessagesdowegivewhenwehonkfrombehind?Finally
andthisisimportantwhenagoosegetssickoriswoundedbygunshot,andfallsoutofformation,two
othergeesefalloutwiththatgooseandfollowitdown,tolendithelpandprotection.Theystaywiththe
fallengooseuntilitisabletoflyoritdies,andonlythendotheylaunchoutontheirown,orwithanother
formationtocatchupwiththeirgroup.Ifwehavethesenseofagoose,wewillstandbyeachotherlike
that.
71.Hierarchydoesnothavetoinvolvedomination,oppressivecontrol,manipulation.Hierarchyactually
means"sacredorholygovernance".Dependingonsuchcircumstancesasnatureoftask,timeframe,the
capabilities,skillsandknowledgeofthemembersofagrouporcollective,etc.,hierarchyisattimesan
appropriateandlegitimateformofgovernanceandorganization.Forexample,themiddleofabattleisno
timetogathereveryonetogethertodecidewhowilllead.Moreover,eventhoughsocialinsects,suchas
beesandtermites,achieveahighlevelofcoordination,cooperationandcommunication,theystilloperate
withinclearlydefinedrolesandaclearhierarchy.Finally,evenheterarchicalgroupsneedleadership,
whetheraleaderiselectedorappointedforsometermorthegrouprotatesleadershipamongits
members.
72.Theoldphrase,"thestrawthatbrokethecamelsback,"isanexpressionofthisreality,eventhoughit
stilladdressesthequantitative(criticalmass)aspectofreality.Thestudyofcomplexadaptivesystemsin
recentyearshashelpedusunderstandthatcertainforces,althoughperhapssubtle,invisible,oreven
quantitativelyslight,mayexertapparentlydisproportionateinfluenceupontheoverallsystem.
73.Asthephysicist,HenryStapp,hasnoted,ourscientificworldviewischanging:fromabeliefthatthe
basisofrealityismostaccuratelyportrayedbyisolated,independentatoms,toarealizationthatanatom
isactuallyasetofrelationshipscontinuouslyinteractingwithothersetsofrelationships.
74.Forexample,inafarfromequilibriumsystem(suchasagroup),theemergenceofwhatiscalleda
strangeattractor(aforcewhichattractsotherpartsofasystemtowarditself)canprovideacenteringpoint
aroundwhichasysteminchaosreorganizesintoanewlyorderedsystematahigherlevelofenergy.
Perhapssuchaphenomenoncanaccountfortheemergenceofgroupwisdomfromtheapparentchaosof
diverseperspectives.Perhapsthefocusedyetreceptiveattentionofthegroupmembersuponacommon
problemcreatesasharedconsciousness,agroupmind,whichbeginstoresonatemoredirectlyandclearly
withSpiritandwhichattractsitswisdomintothegroupmind.
75.ThisdevelopmentishighlyironicintheU.S.,theseedbedofmoderndemocracy.AlexisdeTocqueville
prescientlywarnedusofthedangersofanexcessivefocusuponindividualrights.Butevenhecouldnot
foreseetheeffectsofmaterialismandgreeduponourdemocracy.Wehavecommoditizedcertainpeople,
makingfatefuldecisionstosacrificethewellbeingofNativeAmericansandAfricanAmericans(and
thereforeallofus)forthesakeofeconomicprofit,determiningbystatutethatslavesweremerelyproperty
andthatNativeAmericanscouldberemovedfromlandstheyhadinhabitedforcenturies.Suchdecisions
havecorrodedthesoulofournation,acorrosionfromwhichwearestilltryingtorecover.Todaywesuffer
fromaconfusionbetweendemocracyandcapitalism,oftenequatingthetwo.Ourgovernment,which,
accordingtoourConstitution,is"by,forandofthepeople,"iscontrolledandmanipulatedtoashocking
degreebymonied,specialinterests.Anumberofuppermiddleandupperclass,wealthyindividualshave
movedinto"gatedcommunities",attimesattemptingtodivorcethemselvesfromanyfinancialobligations
towardthecommongood(e.g.,attemptingtopreventtaxmoniestobeusedforpublicparksorother
publicservices).Yetthereisalonginginourcitizenrytoreturntoabalancebetweenindividualrightsand
responsibilityforthecommongood.Architectsandlaypeople,e.g.,havebeenincreasinglyexperimenting
withnewformsofhousingdesignandlayoutthatencouragesinteractionbetweenresidents,providesfor
commonspaces,andbuildsasenseofcommunity.Wehavejoinedandparticipateinnumerousformsof
supportgroups,spiritualgroups,commoninterestgroups,salons,forums,dialoguegroups,etc.
76.PerhapsthefirstdocumentedexampleofgroupwisdomwastheeventcalledPentecost.Christ's
disciples,huddledinfear,loss,sadnessandconfusionregardingtheiridentityafterhehadbeencrucified,
sawavisionofhimintheirmidst.TheyfeltthepresenceofSpirit,sawgoldenflamesofenlightenment
aboveeachother'sheads,andspoke"intongues"(glossolalia),whichotherscouldunderstandfully.In
someesoterictraditions,"Christconsciousness"isthetermusedtodescribegrouporshared
consciousness,perhapssimilartothe"onemind"describedearlierbyJulieGloverinhercasepresentation.
77.Forexamplesofandreferencestotheseinvestigations,contactme.
78.Eventoday,thoseworkingindisciplinesfocusedonthephysicalaspectsofexistenceapplymachine
basedmetaphorstononmaterialreality.Iwasshockedrecentlytoreadaneurologist'sdescriptionof
consciousnessasamachine[V.S.Ramachandran(1999),PhantomsintheBrain.NewYork:William
Morrow&Company].
79.ObjectivismholdstheOtherasanobject,requiresthattheknowermaintainadistancefromtheobject
ofstudy,andthereforeleadstoseparationanddisconnection,toanoveremphasisuponabstraction,andto
adistrustofsubjectivity,feelingandintuition.Subjectivism,ontheotherhand,ultimatelyholdstheOther
asoneself,requiresthattheknowerengagewithandparticipateinthelifeoftheOther,andtherefore
leadstoconnection,abalancedemphasisuponsensing,feelingandabstractionasvalidmodesofknowing,
andtoatrustofinnerperception,feelingandintuition.AfterstudyingthelearningapproachoftheNobel
prizewinningbiologistBarbaraMcClintock,perhapsoneofthegreatestAmericanscientistsofthe20th
Century,theauthorEvelynFoxKellerconcludedthatthehighestformofscientificlearninginvolvedlove:
engagingintimatelywiththeOtherinawaythatembraceddifference,ratherthanattemptingtoannihilate
it.
80.AwonderfullyillustrativeexampleisthedirectionthathealthcareintheU.S.hastaken.Wespendan
increasinglylargeshareofourGDPonexpensive,afterthefact,technologicallybasedtreatment
approaches,ratherthenworkingwithsomeofthehealthcreatingandsustaininghumanfactors
mentionedinthisreport.
81.AnneDosherandBarbaraCoffman,duringtheirpresentations,stressedtheimportanceofcombining
embodimentwithcognitionandreflection.Barbaraspokeabout"followingyourintuitionalltheway
through,intoyourbones.[Innerandouter]spacepermitsthat."AlthoughBarbara'scommentappearsto
flyinthefaceofwaysofthinkingaboutintuitionincertainspiritualtraditions,whereintuitionisperceived
asbeingahighermentalcapacity,Ihaveexperiencedthatintuitioncanoperateonphysicalandemotional
levelsaswell.
82.WhenIrefertoWesterncultures,itisimportanttokeepinmindthattheyandespeciallyU.S.
cultureareincreasinglyimpinginguponandcrowdingoutotherculturalperspectives.Asaresult,my
commentsaboutWesternculturesmoreandmoreapplytothedilemmasfacedbyothersocieties.The
resistanceofotherculturestothiscrowdingoutisinpartareflectionofthefactthatthelossofcertain
humancapacities(e.g.,anabilitytofeelconnectedto,sense,andnaturallycareforothersandfornature)
thathasalreadyoccurredintheWestwouldrepresentatragedy,shouldthislossbeextendedaroundthe
globe.ThemovementtoreclaimthesecapacitiesintheWest,ofwhichGSSisapart,hasbeengoingonfor
approximatelyacentury,althoughithasgatheredmoresteamwithinthepast40years.Anexampleofthe
movementtowardthisreclamationandgreaterwholenessisthesynthesisofEasternandWesternspiritual
traditions,whichisinprogress.
83.AnneDosherreportedthatshehasfoundonlytwogroupsthatallowtheexpressionofgriefandthat
manyindividualshavetheexpectationthatsynergywillonlybejoyful.Ialsohavefoundthatgroups
typicallyresistdealingwithgrief,loss,fear,orshameperhapsevenmorethanindividualsdo,since
someculturesinterprettheseemotionsassignsofweakness.However,MichaelCecilandDennisRoblee
eachdescribedinstanceswheretheircommunitiesdidacknowledgeandworkwithgrieforshame,with
powerfullypositiveandliberatingeffects.Somepeoplehavedeveloped"communitytheaterprocesses",
throughwhichrepresentativesofagrouporcommunitycreateandthenparticipateinasafelystructured
psychodramaandcanworkonissuessuchasdomesticviolence.Iparticipatedinonesuchprocess,which
resultedindeeplevelsofhealingandresolution.
84.Itseemstomethatmostcultsformaroundapowerfulleader,whenmembersabandontheirown
criticalthinking,reflection,questioninganddecisionmaking.Insuchcases,theconditionsforGSS
describedearlierareabsentandthefollowersseemtofindgreatcomfortandsolaceinthesupposedly
perfectedstateofferedbytheleader.IrecentlyreadachillinganalysisofHitler'simpactuponhis
followers:"Oneearlyadherentreported,'Idonotknowhowtodescribetheemotionthatsweptovermeas
Iheardthisman....Thegospelhepreached[waslike]thesacredtruth....Iforgoteverythingbuttheman.
Thenglancingaround,Isawthismagnetismwasholdingthesethousandsasone."Commentinguponthis
phenomenon,LawrenceLangerrecentlywrote:"Hitler'sThousandYearReichwasbornofthedesireto
establishanalternatemodelofhierarchyallsuchmodelseschewmutualityandpromotesomeformof
humility(oftenmiscastashumiliation)asanecessaryingredientoftheirstability....[Despoticleaderslike
Hitler]gaintheir'eminence'byrelievingtheirsubjectsofmoralresponsibilityandofferinginitsplacethe
'idealhappiness'ofasocietypurgedofcontaminatingordissidentmembers."("Satan'sBiographers",The
AtlanticMonthly,February1999).
Onalessextremelevel,groupscanbecomeselfdestructiveandunhealthywhentheydonotworkwiththe
conditionsdescribedearlierinthisreport.
85.CharlesGarfieldsaid,"Ifmyhopeweretogoasdeepaspossible,I'dsayfivetosixmembers.Ateven
eighttoninemembers,thingscanbecomemoreanonymous.It'seasiertooptoutifI'mtiredorangry.At
12members,youhavetodothingstobringpeoplein,unlesssomeoneiswillingtolistentoandforthe
group,to'hold'thegroup."CorneliusPietzneragreed."Ifthegroupmembersknowme,theyknowthatI'm
holdingthegroupifI'msilent."Helaterremarked,"Gettingtoknowtheotherisatimeconsumingand
emotionalprocess.Icanonlytakein,embraceandabsorbsomanypeople.Thisfactlimitsourcapacityfor
groupsynergyonalargescale."NelsonStoverremarkedthatcommunitiesofnunshaveoftensubdivided
whentheirmembershipexceeded12.Inorganizationaldevelopmentcircles,practitionershavenotedthat
personalcommunication,intimacyandacertaindepthofknowingeachotherbecomesdifficultwhen
groupsgrowlargerthanthat.CorneliusPietznernotedthatwhengroupsaremadeupoffiveto12
members,theywillsometimesrecognizeandspeakaboutaspiritual(notjustsocial)orsacredpresencein
theroom.Hehasfoundthatitishardertoexperiencethatsamesensewhenthegroupexceeds40.It
sometimeshappens,butisnotdescribedthesameway.Ihavefoundthatgroupsof40ormoremembers
tendtotakeonthecharacteristicsofahostilecrowdormob:misunderstandingsandprojectionincrease
andtheshadowsideofthecollectiveunconscioustendstocomeintoplaymoreoften.Ontheotherhand,
iflargergroupshaveworkedtogetherlongerandhaveestablishedabasicsenseoftrustandmutual
respect,orifanumberofthemembershavediscoveredthe"communionoftheheart",whichIdescribed
earlier,IbelievethatGSSmaybepossibleinsuchgroups.CharlesGarfieldsaidthatheagreedwithmy
view.Hestated,"Ifweareheartfulasawayofbeingintheworld,theprocessofcreatinggroupsynergy
couldbequick."
Althoughachievinggroupsynergyinsmallergroupsmaybeeasier,theirmembershipalsotendstobe
morehomogenous,intermsoftheexperienceandworldviewsoftheparticipants.Thus,theyarelesslikely
toreflectthelargerculturewithinwhichtheyaresituatedandtobeabletodrawuponthebenefitsof
workingwithdiversity.DavidBohmbelievedthatgroupsof40to60peoplewerenecessaryinorderto
achieveenoughdiversitytobringouttheunconsciousassumptionsandbeliefsheldbyindividualsandthe
culturestowhichtheybelong.Althoughtheconflictcanbepainfulanddifficult,thelearningandchange
maybedeeper.
86.Severalconferenceparticipantsreferredtothisroleinsynergisticgroups.Theroleseemstorequire,if
notsilence,thencertainlyaninnerquietanddispassionateequilibrium,awitnessingofthegroup'sprocess,
holdinganintentionforthegreatestgoodforall,andperhapsworkingwithmoresubtleenergiesinthe
groupfield.Withpracticeandexperience,Ibelieveitispossibletolearntodothiswhileparticipatinginthe
dialogueofthegroup.Accordingtooneorganizationalconsultant,CarolPierce,someindividualshavea
penchantforobservingandsensinggrouplevelphenomena.Butshebelievesthatthisisamodeof
sensingandinformationprocessingthatallgroupmemberseventuallyneedtolearn,justasothersmust
learntobecomemorefacilewithworkingonintrapersonalandinterpersonallevelswithingroups.
87.CorneliusPietznerproposedafollowupconference,perhapswithamultimediaproduct.MarylizSmith
wouldliketoexploremoremodalities(e.g.,nonverbalartisticmodes)forbuildingGSS.GlenniferGillespie
expressedaninterestinexploringquestionsrelatedtogroupshadowsandsexuality.JulieGloverwould
especiallyliketoexploreintimacy(similartotheexerciseledbythewomen'scircle)andtheroleoferos,
"life'slongingforitself",whichcouldbeconsideredtheheartofsynergy.CharlesGarfieldwouldliketo
"sharedeeperstories,especiallyrelatedto'intimacyphobia',thetricky,hard,difficultplaces".AnneDosher
wouldliketohaveenoughtimetoreflecttogetherontheissuesraised,andexplorecollectivesurvival
responsestoevil(suchasWorldWarII)andlargescale,networkedresponsestosocietalissues(suchas
howtoinvolveyoungpeople).LikeAnneandRickIngrasci(seethepreviousendnote),Iwouldliketohave
sufficienttimetoelicitgroupwisdomregardingGSS.Bothconferencespulledtogetherindividualswhodid
notknoweachother,thereforerequiringtimetobuildtrust.
88.Iamintentionallyincludingthewordeducation.Althoughtrainingcanbeusefulinimpartingcertain
fundamentalprinciples,skillsandtechniques,theyneedtobeappliedandpracticedovertimeinreallife
settingsbygroupsthatarelearninghowtoworkwithGSS.Moreover,asAlvinTofflerpointedoutinFuture
Shock,successfuleducationcanonlybebasedinandarisefromavisionofthefuture.Whereastraining
focusesuponspecialization,inthebeliefthatitincreasesone'susefulnesstosociety,GSShastodowith
increasingwholeness,individuallyandsocially(reversingtheseparationandisolationthathasgrownupas
aresultofexcessivespecialization),andwithavisionofafuturecharacterizedbyhealinginteractionsand
wholesomewaysofliving.
89.AnneDosherwouldliketheconferenceparticipantstobecomeanongoing"practicegroup",togo
deepertogetherandthentohelpgroupsdevelopGSSprocesses,inordertorespondtowhatsheperceives
istheglobalcallforcommunity.GlenniferGillespieisinterestedindevelopingaprogramthatwouldhelp
groups"godeeperwiththebigquestions"regardingGSS.CorneliusPietznersuggestedthattraining
shouldbekeptassimpleandaccessibleaspossible,utilizingstories.DennisRobleeisparticularly
interestedinhelpingmembersofgroupstolearnhowtoevolvetheirconsciousnessthroughrelationship
andinhelpinggroupscreateaAsacredfieldstrongenoughtocontainandhelpthemworkwithcollective
shadows,griefandevil.
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Calling Out Our Potential Robert Kenny & Julie Glover - (C) 2001

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10/9/2016 Calling Out Our Potential - (c) 2001 Robert Kenny & Julie Glover

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Calling Out Our Potential:

With Reections On Our Collective Future

Written by Robert Kenny

What is group synergy?

o Negative or destructive group synergy can also develop.14

Why does group service and synergy matter?

Similarly, GSS will help us move from domination-and-control to partnership-and-collaboration models of

What are the unique characteristics of synergistic service groups?

What conditions support group service and synergy?

What trends does the emergence of GSS reect?

What questions and issues about GSS need to be explored further?

GSS Conference Participants

Attended Both Conferences

Tom Callanan (Program Ofcer, Fetzer Institute)

Attended October 1998 Conference Only

Attended May 1998 Conference Only

A Story Illustrating GSS

Examples of Possible Synergistic Groups

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