Intrakulturelle Lösungen im Licht des transkulturellen Bewusstseins (German Edition)

Der Primat des Bewusstseins im interkulturellen Management

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We are not projecting an illusory magic quid, a miraculous compensation of our dire human condition of intercultural strive - a fairy tale cloud cuckoo land -, but we are investigating a biological reality of the mind which has been investigated by select adepts and elites of East and West, science and philosophy of all civilisations across the ages. Finding out whether such a master key exists and how it can fit intercultural research will be the prime quest here and now.

In order to investigate this question we want to undertake a journey across cultures, ages and civilisations, in order to find out whether across the millennia there are supporting elements of our hypothesis.

Inhaltsverzeichnis

The new intercultural edifice we envisage must rest on an incorruptible foundation, with as many supporting pillars as possible, which mutually validate and consolidate each other to provide a rock solid base for further research. It must reflect the truth, have universal validity, appeal and operationality. Each reader must decide whether he has the solidity to travel a road of the mind of another culture or whether he prefers to wait until the new insight is translated in the categories of his native culture by the quixotic heroes, for we must, though it may sound contradictory, have a sound foundation in the best of our own culture, before we can add on what we envisage, before we can transcend cultural programming.

Let us first turn our eyes towards the cradle of Western Civilisation, which is Greece. Non-Aristotelian thinking has become much en vogue. On the other hand, however, it provides the notion of a trinitary hierarchical structure of man, the noetico-psycho-somatic triad. The second level, the psychological level is the repository of our mental software, or collective mental programming. The psychological structure contains the mind, time, the sum total of our conditioning.

The third level of the triad the noetic, from the Greek NOUS, beyond the repository of learning, socialization and conditioning as a whole, seems to be of pristine, unalloyed, universal nature, and, as we will see in the neurophysiologic approach, it has the power of control over the subjacent level, the psychological which in turn governs the somatic level. We are in the presence of a hierarchical top-bottom control system. Yet, if we ignore or are unable to activate the noetic level of the integrated hierarchical triad, which has the power of control of the psychological level, the latter cannot be adequately managed, which means, it runs wild.

So, over years ago, Ancient Greece knew a holistic, threefold noetico-psycho-somatic structural concept of man, which in our days has gone out of fashion, so to speak.

Intrakulturelle Losungen Im Licht Des Transkulturellen Bewusstseins (German, Paperback)

Is it connected to its unique cultural performance of laying the foundation of Western Civilisation? By returning to the roots and the cradle of our Western Civilisation we can resource us and see whether we can leverage this superordinate level to the psychological, mental level, which is assumed to have the prerogative of the power of control over the subjacent levels and therefore of the entire repository of our cultural conditioning. If we turn our eyes further East and deeper in the past, to the Ancient Indian Civilisation, we notice, that it considers the mind as material as opposed to the immateriality assumption of Western psychology and that it has a few thousand years of exploration of the inner cosmos of man with results that fill libraries and cannot be dealt with in our specific inquiry into an enhanced culture management principle.

Various systems of yoga are trying to access and leverage this level of our holistic biological consciousness-mind-body structure to enhance mental and physical structure and functioning. Turning our attention now to Ancient China, we are aware, that, here again, intercultural research frequently refers to Confucianism as the explanatory variable of Chinese culture and management. It refers to a mindset, which witnesses life in a non-interfering way.

Tapping this higher level of the biology of the psychophysical structure of man supposedly creates order of the highest possible kind. Further East, even in the Land of the Rising Sun culture we can trace this hypermental dimension of consciousness, which underlies Budo and Zen. Poetry describes this mindset as the image of the moon on the water, the mirror image of the moon does not move. According to this practical philosophy, the nature of our spirit, of our self is like the mirror image of the moon on the water the moving flow of our thoughts. This secure anchor transcends mental programming, unburdened by conditioning.

Culture, mental conditioning being contained in the subordinate mental level, cultural phenomena are also governed by the superordiante level identified by different cultures and framed and derived differently according to the cultural background. Thus we have found a key to culture, to cultural conditioning, a central hub, on which the philosophies and psychologies of major civilisations converge unanimously. The central hub, that on which all mental programming hinges, this door of a new perception of culture, we are unlocking now.

The millennia old cradles of civilisations from where such notions originate, which correspond to a more inner-oriented science of man, have to be tested by the criteria of more outer-oriented Western sciences: Neurophysiology and microphysics will be considered here, before we reconcile East and West by the philosophy of a sage who bridges East and West:. As soon as in the early twentieth century neurophysiologists like Mme and Louis Lapique, Ramon y Cajal, Sherrington have formulated the law of functional subordination, meaning essentially, that higher centres of the hierarchical structure of the human nervous system control lower ones.

The French cardiologist Dr. Psychosomatic research tells us that the state of mind has the power to influence cardiac, respiratory and other rates that are usually measured in diagnostic medicine. However, if the psychological level controls the somatic, what entity subordinates, controls, integrates and normalizes the psychological level.

Here, Western psychology ends, as it reasons in a dualistic psychosomatic mode only, although a healthy psychological functioning would imply a superordinate function, capable of subordinating and integrating the psychological level, the highest in the Western dualistic conception of man. Neurophysiology points to the presence of and a need for a third level, an extension of the dualist psychosomatic structure of man to an enhanced trinitary structure, which we could trace in the major civilisations of the world spanning nearly ten millennia.

It is this level of our human constitution which is termed in different ways by different cultures. Factually a type of pure consciousness as opposed to a conditioned personal consciousness is the nature of that entity which we have been tracing successfully in Eastern cultures, confirmed and validated by the law of functional subordination, which has the normalizing, integrating function in the constitution of man. The hiatus between physiology and psychology can be bridged as in the Japanese assumption, where physiological and mental immobility are necessarily concomitant.

Consciousness redirects its gaze back at itself in quest of understanding maybe a consciousness-time-space continuum. The Sanskrit notion of Chit-kala-dik Consciousness-time-space continuum seems to be present in Ancient Vedic texts already. Over the larger part of the past century the intellectual giant J.

Krishnamurti, who pertains to East and West alike, has been discussing issues like conditioning and deconditioning with outstanding physicists like David Bohm, psychologists and scholars from East and West. He equates the observer with the observed, a cryptic notion to the unaware. This art of perceiving is an act of liberation that, and here is the revolution, can take place instantaneously, while the other techniques, which have been outlined, require long and arduous training and as such are unlikely to really transcend time and the mind, as they are efforts in time and thus products of the mind.

That which transcends the mind and conditioning is something unknown, radically new, originating in the awareness of the impossibility of the mind to transcend itself. Seeing this can effect the alchemy. Does that square with Western ethics?

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Where is God in this equation? It is the guarantee for private and professional success and that the companies, which, based on this principle have the best human relations are also the most profitable ones. Love definitely liberates us from the clutches and shackles of the ego, a purely personal consciousness, to liberate the higher level of an impersonal consciousness, which transcends conditioned responses of the mind, of which culture is a fragment.

In sum, each culture has a specific path - based on its specific traditions - to access and leverage this seemingly missing third level in Western approaches of unconditioned non-fragmentary higher consciousness — also suggested by hard science. Although the term may convey a threat to material consciousness, it may turn out to be the royal path of managing and controlling and foregoing culture clash: How does that fit with the intercultural management paradigm, state-of-the-art models of multiculturalism?

For the uninitiated reader into the scientific underpinning and the application of dilemma theory I would like to present two approaches to dilemma resolution and synergy, that of the Cambridge Professor Charles Hampden-Turner and the intercultural management consultant Fons Trompenaars as well as the approach to reconciliation and synergy taken by N. Details can be read in the publications by these three authors see bibliography.

I would like to represent it as I understand it in order to show where it can possibly be enhanced by my approach. Neurophysiology and microphysics will be considered here, before we reconcile East and West by the philosophy of a sage who bridges East and West: Die Integration des quantitativen interkulturellen Managements und des qualitativen transkulturellen Managements.

The programming goes on in ever more sophisticated ways.

Passwort vergessen?

Does this have a future? It has brought us some awareness and models. So far, so good. The entire intercultural approach pertains to a time and a mind, which is the product of that time, which flow in to the future, reproducing the same mind-product-of-time. Part of the master dilemma is that this conditioning is perpetuated, however sophisticated. It applies to the researcher as well as to the researched. They partake in the same mechanism, ever recreating the dilemma. Yet, what we need more of is not recreation but creation. This is our cre-do.

The new creation presupposes the dream, the perception of the possibility, the belief in it, the hope of its attainment, then the daring heroism of a quixotic mindset. Presently they need the conditioning, which creates the dilemmas, in order to solve them, to make a living of it.

The moment you master this root problem, there is less need for masters nor slaves nor dilemmas nor dilemma doctors. Is this awareness feasible and operational? Self-interest and celebration of that self academically and monetarily are their value preference rather than helping mankind ahead on the road of evolution.

No wonder, most of them are from high IDV cultures. They are creating new dimensions of difference, more divisive factors, competing for new, smarter ones among them.

But what about the master dimension, that which manifests the sub-dimensions? Is there one and is it possible to manage it in a way that puts the dimensions of cultural difference in a radically new light, transcending them at will, enabling us to put them on and off, inclusive of their reconciliations and synergies?

The present approach is largely horizontal: These fairly fixed categories are comparable to Newtonian physics categories. The vertical dimension approach to be added is the level of conscious evolution. At the intersection of the horizontal and the vertical there, at this centre lies the quintessentially new approach. Can we afford to exclude what the hard scientists have been envisaging over hundred years ago and which enabled space age?

Can an analogous process in our area of concern enable the space age consciousness corollary, the global transcultural civilisation? The new coexists with, encompasses and simply transcends the old. No destruction, just tapping into a new resource, a higher order of things. The master dilemma is that of conditioning, the mind as a storehouse of it and time versus deconditioning or transcending conditioning to leverage consciousness as a whole instead of the myriad fragments of the sum total of our learning and socialization.

Conditioning versus deconditioning, psychological consciousness versus pure consciousness. Time versus freedom of time and therefore mental programming versus mental deprogramming are road sign dimensions which point to a substantial reality that escapes conceptual terminology, for the mind with its mental programming, the time, memory, language storehouse is one horn of the master dilemma to be integrated at a new level.

Integrating the observer, the observation and the observed, this is the challenge. Whether this is possible and what its potentialities are will be looked at cross-culturally, in order to see how various civilisations across the ages have approached this question. We are postulating a reality that, transcending words and concepts, governs the dimensions - like a master key unlocking all doors of our mental edifice - we are trying to reconcile as well as the potential synergies. We are not projecting an illusory magic quid, a miraculous compensation of our dire human condition of intercultural strive - a fairy tale cloud cuckoo land -, but we are investigating a biological reality of the mind which has been investigated by select adepts and elites of East and West, science and philosophy of all civilisations across the ages.

Finding out whether such a master key exists and how it can fit intercultural research will be the prime quest here and now. In order to investigate this question we want to undertake a journey across cultures, ages and civilisations, in order to find out whether across the millennia there are supporting elements of our hypothesis. The new intercultural edifice we envisage must rest on an incorruptible foundation, with as many supporting pillars as possible, which mutually validate and consolidate each other to provide a rock solid base for further research.

It must reflect the truth, have universal validity, appeal and operationality. Each reader must decide whether he has the solidity to travel a road of the mind of another culture or whether he prefers to wait until the new insight is translated in the categories of his native culture by the quixotic heroes, for we must, though it may sound contradictory, have a sound foundation in the best of our own culture, before we can add on what we envisage, before we can transcend cultural programming.

Let us first turn our eyes towards the cradle of Western Civilisation, which is Greece. Non-Aristotelian thinking has become much en vogue. On the other hand, however, it provides the notion of a trinitary hierarchical structure of man, the noetic-psycho-somatic triad. The second level, the psychological level is the repository of our mental software, or collective mental programming. The psychological structure contains the mind, time, the sum total of our conditioning. The third level of the triad the noetic, from the Greek NOUS, beyond the repository of learning, socialization and conditioning as a whole, seems to be of pristine, unalloyed, universal nature, and, as we will see in the neurophysiologic approach, it has the power of control over the subjacent level, the psychological which in turn governs the somatic level.

We are in the presence of a hierarchical top-bottom control system. Yet, if we ignore or are unable to activate the noetic level of the integrated hierarchical triad, which has the power of control of the psychological level, the latter cannot be adequately managed, which means, it runs wild. So, over years ago, Ancient Greece knew a holistic, threefold noetic-psycho-somatic structural concept of man, which in our days has gone out of fashion, so to speak.

Is it connected to its unique cultural performance of laying the foundation of Western Civilisation?

By returning to the roots and the cradle of our Western Civilisation we can resource us and see whether we can leverage this superordinate level to the psychological, mental level, which is assumed to have the prerogative of the power of control over the subjacent levels and therefore of the entire repository of our cultural conditioning. If we turn our eyes further East and deeper in the past, to the Ancient Indian Civilisation, we notice, that it considers the mind as material as opposed to the immateriality assumption of Western psychology and that it has a few thousand years of exploration of the inner cosmos of man with results that fill libraries and cannot be dealt with in our specific inquiry into an enhanced culture management principle.

Various systems of yoga are trying to access and leverage this level of our holistic biological consciousness-mind-body structure to enhance mental and physical structure and functioning. Turning our attention now to Ancient China, we are aware, that, here again, intercultural research frequently refers to Confucianism as the explanatory variable of Chinese culture and management.

It refers to a mindset, which witnesses life in a non-interfering way. Tapping this higher level of the biology of the psychophysical structure of man supposedly creates order of the highest possible kind. Further East, even in the Land of the Rising Sun culture we can trace this hypermental dimension of consciousness, which underlies Budo and Zen. Poetry describes this mindset as the image of the moon on the water, the mirror image of the moon does not move.

According to this practical philosophy, the nature of our spirit, of our self is like the mirror image of the moon on the water the moving flow of our thoughts. This secure anchor transcends mental programming, unburdened by conditioning. Culture, mental conditioning being contained in the subordinate mental level, cultural phenomena are also governed by the superordiante level identified by different cultures and framed and derived differently according to the cultural background.

Thus we have found a key to culture, to cultural conditioning, a central hub, on which the philosophies and psychologies of major civilisations converge unanimously. The central hub, that on which all mental programming hinges, this door of a new perception of culture, we are unlocking now. The millennia old cradles of civilisations from where such notions originate, which correspond to a more inner-oriented science of man, have to be tested by the criteria of more outer-oriented Western sciences: Neurophysiology and microphysics will be considered here, before we reconcile East and West by the philosophy of a sage who bridges East and West:.

As soon as in the early twentieth century neurophysiologists like Mme and Louis Lapique, Ramon y Cajal, Sherrington have formulated the law of functional subordination, meaning essentially, that higher centres of the hierarchical structure of the human nervous system control lower ones. The French cardiologist Dr. Psychosomatic research tells us that the state of mind has the power to influence cardiac, respiratory and other rates that are usually measured in diagnostic medicine. However, if the psychological level controls the somatic, what entity subordinates, controls, integrates and normalizes the psychological level.

Here, Western psychology ends, as it reasons in a dualistic psychosomatic mode only, although a healthy psychological functioning would imply a superordinate function, capable of subordinating and integrating the psychological level, the highest in the Western dualistic conception of man. Neurophysiology points to the presence of and a need for a third level, an extension of the dualist psychosomatic structure of man to an enhanced trinitary structure, which we could trace in the major civilisations of the world spanning nearly ten millennia.

It is this level of our human constitution which is termed in different ways by different cultures. Factually a type of pure consciousness as opposed to a conditioned personal consciousness is the nature of that entity which we have been tracing successfully in Eastern cultures, confirmed and validated by the law of functional subordination, which has the normalizing, integrating function in the constitution of man. The hiatus between physiology and psychology can be bridged as in the Japanese assumption, where physiological and mental immobility are necessarily concomitant.

Consciousness redirects its gaze back at itself in quest of understanding maybe a consciousness-time-space continuum. The Sanskrit notion of Chit-kala-dik Consciousness-time-space continuum seems to be present in Ancient Vedic texts already.

Over the larger part of the past century the intellectual giant J. Krishnamurti, who pertains to East and West alike, has been discussing issues like conditioning and deconditioning with outstanding physicists like David Bohm, psychologists and scholars from East and West.

He equates the observer with the observed, a cryptic notion to the unaware. This art of perceiving is an act of liberation that, and here is the revolution, can take place instantaneously, while the other techniques, which have been outlined, require long and arduous training and as such are unlikely to really transcend time and the mind, as they are efforts in time and thus products of the mind.

That which transcends the mind and conditioning is something unknown, radically new, originating in the awareness of the impossibility of the mind to transcend itself. Seeing this can effect the alchemy. Does that square with Western ethics? Where is God in this equation? It is the guarantee for private and professional success and that the companies, which, based on this principle have the best human relations are also the most profitable ones. Love definitely liberates us from the clutches and shackles of the ego, a purely personal consciousness, to liberate the higher level of an impersonal consciousness, which transcends conditioned responses of the mind, of which culture is a fragment.

In sum, each culture has a specific path - based on its specific traditions - to access and leverage this seemingly missing third level in Western approaches of unconditioned non-fragmentary higher consciousness — also suggested by hard science. Although the term may convey a threat to material consciousness, it may turn out to be the royal path of managing and controlling and foregoing culture clash: How does that fit with the intercultural management paradigm, state-of-the-art models of multiculturalism? For the uninitiated reader into the scientific underpinning and the application of dilemma theory I would like to present two approaches to dilemma resolution and synergy, that of the Cambridge Professor Charles Hampden-Turner and the intercultural management consultant Fons Trompenaars as well as the approach to reconciliation and synergy taken by N.

Details can be read in the publications by these three authors see bibliography. I would like to represent it as I understand it in order to show where it can possibly be enhanced by my approach. Culture is alive because it responds to the consciousness of the researcher as do the subatomic particles which are so small that they appear as waves to a wave detector and as particles to a particle detector.

It is the wave assumption of energy and matter opposed to a corpuscular assumption which creates a dynamic field of waves and frequencies that enables non-Aristotelian contrary to the Aristotelian assumption that two opposite ideas in the same space are mutually exclusive dynamic processes and the understanding that values interact in circles, as well as the assumption that culture is a living thing which underpin the values integration, reconciliation and synergy model. So much about the scientific underpinning. In more general terms: It can be likened to a 'waltz' which involves a circular movement of synchronisation synchronous time and a linear progression from A to B linear time.

This is the dance metaphor of reconciliation and synergy. The dance of the values on the continua is the integrator of values, the fine-tuning of the polarized values, the quest for the middle ground in complex modern systems environments that need to go beyond polarized opposition of values and vicious cycles, in order to generate virtuous cycles spiralling ever higher. Technically, the method of dilemma resolution requires knowledge cognition of the target area domain of reconciliation, methodological skill steps towards dilemma resolution and creativity.

The biological science paradigm suggests that dilemmas, the two horns of an intercultural dilemma can be reconciled and even synergized in a third dimension of time and in a fourth dimension of cultural space. Win-win, utilitarian, technical, pragmatic in nature. First and foremost we could add an ethical dimension, a sixth dimension, whose potentiality it is to consciously expand the narrow-minded model, however sophisticated, the ethereally synchronized waves of the double helix.

Narrow-minded, because a non-zero-sum outcome of technical high-level synergy can still be enhanced by a dimension transcending the narrow bounds of self-interest and utilitarianism. This is an add-on benefit, creating more added value in the long-term. The medlar fruit which comes to Northern Europe from Mediterranean Europe around early May can have a variable number of kernels. A two kernel medlar, where two kernels are enveloped by the refreshing flesh of the fruit could be likened to simple synergy. The integrity of the two values two kernels is maintained and additionally yields a third dimension of delicious fruit flesh.

Analogously, a three kernel more gorgeous medlar adds even an additional fourth dimension to the simple reconciliation of values which is even more creative than simple synergy. Now, can one suggest an enhanced biological notion of the human constitution, which through a higher level not of cultural awareness but of awareness of culture can — as I have been trying to show in a manifold cross-cultural and transdisciplinary approach — transcend the cultural edifice completely and which allows effective deconditioning of mental programming and transcendence of it or use of culture at will, where it is appropriate.

In other words, the next dimension, the seventh dimension has the capacity, through leveraging and accessing the third level of the enhanced biological constitution of man, which science and philosophy of East and West suggest, to effectively manage cultural manifestations, because it allows the control of the entire mental repository, of which culture is but a conditioned component, relative. This dimension is culture free, as it goes beyond the Self with its entire educational and social programming, that is, beyond the mind which is a product of these variables.

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