It was at this point that we parted form the conventional wisdom on innovation, and drew on a more specifically culturally laden approach. Universal determinants of innovation are not in doubt. What is particular to our work, though, set in a European context, is the importance of diversity. As such we turn to our cultural compass, embodied in our (5) "integral realities". As such, rational Northern cultures emphasize technological vision and industrial enterprise. This is the case, for example, in Trumpf in Germany. Humanistic Southern cultures have a founding vision which is based on the organization, as is the case for Mondragon in Spain. There is a strong emphasis on groups, and a communitarian approach. Eastern holistic cultures identify with society as a whole, and with a network of organizations as an interdependent organism, as is characteristic of Kao in Japan. Finally, pragmatic Western companies, like Psion, focus their innovativeness on creative responses to the market. The cultural compass, moreover, can be related to both sphere and phases of innovation, as is illustrated below.


Knowledge-contingent innovation reflects personal and organizational visions and interpretations of the ideals of truth, goodness and beauty (see Figure 12.3).


Time-contingent innovation reflects the current stage in the corporate lifecycle corresponding with the needs for creation, elaboration and orientation. The initial stages of business foundation and survival tend to be more action oriented (Western), whereas later stages call for a relatively greater emphasis on communication and vision (Eastern) (see Figure 12.4).

Vision to Action

Figure 12.4 Vision to Action



Our European research group finally turned to perhaps the climactic point of its innovative endeavours, in developing a model of leadership and innovation that spanned technology (truth), management (goodness) and aesthetics (beauty) (see Figure 12.5).

Such a typology, then, could apply to a society as a whole, socially and culturally, economically and politically. However, and sad to say, such an integral leadership perspective was too innovative for our sponsors, the Roland Berger Foundation, to take on board in its strategic consultancy, albeit that it was working with the governments of whole societies, in Europe, as clients. Why should this be? For Marko Pogacnik the reason would be the overarching technological pre-emphasis of such a consultancy practice.

Integral Innovation Typology

Figure 12.5 Integral Innovation Typology



Having worked for over three decades to communicate with the consciousness sphere of Gaia -Earth's noosphere – it is obvious for Pogacnik (see Chapter 13) that the electronic media rely fully on the elemental consciousness of nature using the capacity of minerals – like silica – to store and process information. At the base of the greatly admired electronic network is the elemental consciousness of nature and the Earth. The elemental consciousness of the Earth and nature for Marko is a most complex sphere of consciousness, our home planet's noosphere ("noos", Greek for mind). The layer of Gaia's noosphere that we human beings are using enables us to exist and create as conscious beings related to the Earth's noospheric level as distinct from those levels that are located in the deep mineral layers of the Earth's body. We share Gaia's noosphere with other beings of the manifested world such as trees, animals, oceans, mountains, rivers, landscapes and so on.

It is, all together, one and the same consciousness field and yet we as beings of rational conceived culture affirm in an almost aggressive way our total independence from it. We can say then that the noosphere of nature permeating forests and deserts, oceans and landscapes is organized in a similar way to our internet, yet in a much more sophisticated and "effortless" manner. The fact that modern society consciously excludes itself from the noospheric network of Gaia and nature is leading us, according to Pogacnik, towards isolation and self-destruction. The ever more dangerous manifestations of the so-called climate change that we experience are the result of human ignorance of the consciousness dimensions of our home planet and fellow beings of nature.


At the same time Pogacnik stresses how important it has been, in the course of our evolution, to achieve relative independence from the Earth's noosphere – our brains of course still function as part of it! Creating a culture relatively independent from the "Mother Earth" will enable us, in our next evolutionary step, to become partners with Gaia in the process of co-creating our home planet as what some spiritual movements call "new paradise". If we would still consider ourselves Earth's children, the creative co-operation with the worlds of Gaia and her evolutionary plan, based on partnership, would not be possible.

The drama of such a moment, according to Marko, is whether we will be able to soon enough recognize that there is a more advanced Gaian "network society" around and within us waiting for us to awake to the true reality and to change our anthropocentric attitudes in a radical way. Will we be able to dissolve our artificially overloaded technical networks in a peaceful way and join in with the multidimensional and much more advanced natures of Gaia's biological and noospherical "internet"? It may not be realistic to expect that such a "quantum leap" in human evolution could occur in time, given the advancement of the destructive Earth changes. Yet Pogacnik (6), in his book Gaia's Quantum Leap, shares his experiences of the transformation process that Gaia, the Mother of life, has initiated to avoid destruction of the network of life upon this beautiful planet.

According to his observations the transmuting process reached the Earth's surface at the end of the last century. Not being bothered by human ignorance the noosphere of Gaia has in the meanwhile introduced a set of far-reaching changes at the subtle levels of our home planet. Are we ready to co-operate with Gaia's promising plan? To what extent, then, if at all, can the advent of self-management and industrial, alongside, social, democracy, be seen as such.

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