بازسازی تغییرات اجتماعی

New understandings arise as we encounter the emergent integration of both rational and emotional, physical and spiritual, masculine and feminine through imagination, myth, and storytelling. This expanded space fosters an iterative spiraling process whereby new personal and collective futures emerge from transformative possibilities. Contemplating love and the situatedness of our being creates a space for seeing differently, more inclusively. Thought Woman tells a story of encounters arising from contemplation, framing an emancipatory path toward wholeness and unity, being shaped through becoming, recognizing the interrelated web of life wherein humankind can flourish. Flourishing represents the central focus of the critical accounting project.

We approach this rendering rejoicing in the glossolalia of a new day, a new age, an age of the spirit where its endowing manifests as speaking in many tongues. The gift of speaking is bestowed on some, of interpreting on some, and of being present on others, all part of a collective experience, a collective consciousness.1 The conflicting feelings of joy, wonderment, bewilderment, and anticipation emerge, the becoming of being. We applaud the innovative perspective and courage of both the author and the editors in initiating this stimulating undertaking. We see Pala's2 contribution as another engagement with the post normal (rational) logic of soul, spirit, and story.3

Green Owl watches as the people struggle with the imaginings sent to them by Thought Woman. Slowly, through self reflection, courage, exploration, dialogue, and experience, new space is created wherein to realize the emergent possibilities. The seeds and energy combine in the silent space. Within the silence, the transcendent leap transforms the dualities into new imaginings of profound beauty and joy. Thought Woman asks us to pause, to experience our situated being, to see differently, more inclusively as a prerequisite for exploring pathways toward balance and integration toward which Pala is pointing, moving our focus beyond the traditional knowings. As such, we begin to conceptualize new possibilities for flourishing as we become ever more aware of our situated being-ness, of being aware of, and being in, the moment. Ultimately, our concern is an awareness about the world and the self that inhabits and perceives that world. The deeper question is how does the contemplation, comparison, and integration of perspectives (sources) provide holistic understanding?