• If the Gremlin is the archetypal character who applies unconsciousness to create Low Drama, then the Possibilitator is the archetypal character who applies consciousness to create High Drama!

  • Note:

    This website is a Bubble in the Bubble Map of the massively-multiplayer online-and-offline thoughtware-upgrade personal-transformation game called StartOver.xyz. It is a doorway to experiments that upgrade your thoughtware so you can create more possibility. Your knowledge is what you think about. Your thoughtware is what you use to think with. When you change your thoughtware, you go through a liquid state as your mind reorganizes itself. Liquid states can bring up transformational feelings and emotions. Please read this website responsibly. By upgrading your thoughtware you build matrix to hold more consciousness. No one can do this for you. No one can stop you from doing it. Our theory is that when we collectively build one million more Matrix Points we will change the morphogenetic field of the human race for the better. Reading this whole website is worth 1 Matrix Point. Doing any of the experiments earns you additional Matrix Points. Please use Matrix Code PBILTATR.00 to log your Matrix Points earned at this website on http://StartOver.xyz. Thank you for playing full out!

  • The Term 'Possibilitator'

    The term 'to possibilitate' was apparantly in common use in the 1800s and then lost its appeal.

     

    We think the term 'to possibilitate' is coming back into use these days, out of sheer necessity.

     

    Thus we discover an additional term: 'Possibilitator', meaning 'one who possibilitates'.

     

    The term 'Possibilitator' is needed now. It is already being used in certain circles.

     

    A Possibilitator is the name of a character or a profession, like plumber, midwife, initiator, Earth guardian, gamworld builder, etc.

     

    We need such characters now, people who are not daunted by the apparent hopelessness of current circumstances and can actually do something about it.

     

    A Possibilitator is a radically responsible edgeworker skilled in the tools, thoughtmaps, distinctions, and authentic adulthood initiatory and healing processes of Possibility Management, and can prove in each moment the claim that, "Something completeley different from this is possible right now."

     

    Perhaps you are a Possibilitator.

  • How Possibilitators Serve

    Excerpt from the book: Theory and Practice of Dialogical Community Development by Peter Westoby and Gerard Dowling

    ABOUT TRAINING FOR TRANSFORMATION

    • training is a mutual relationship where both the trainer and the trainee are trained;
    • training is participatory and democratic in methodology;
    • training is not neutral: it is oriented to serving the needs of specific sectors of society; it attempts to advance social change activism towards a more participatory and democratic society; it is, therefore, as much a political act as it is a pedagogical act.

     

    With this kind of genealogy of training as a foundation we feel more than comfortable talking about training for transformation.

     

    Martin Buber’s term of ‘possibilitator’ (Yalom 1980: 409) has also been appropriated to describe the kind of change agents that are to be supported through such transformational training.

     

    Part of our strategy for building a just world is to nurture a network of people understood as possibilitators, who are skilled as catalysts for transformative work.

     

    Through our work experience we have realised that what is crucial to effective community development is not lots of money; neither is it buildings and infrastructure – clinics, schools, roads or water. Instead what is crucial is the quality, creativity and analysis of people who dream of a better world for their shanty-towns, neighbourhoods or villages and want to take some form of public, collective and transformational action.

     

    Our use of ‘possibilitators’ is also informed, or more accurately inspired, by Derrida’s deconstructionist hope that the possibility of things is ‘sustained by their impossibility’ (Caputo 1997a: 32). For example, for Derrida, law that represents justice is something impossible to attain – once people believe they have arrived at law that represents justice, the dialogue about what law and justice mean and how they relate together becomes ossified. Injustice then triumphs.

     

    Drawing on such a perspective then alludes to the impossibility of much of what is yearned for within a progressive and ethical project of community development.

     

    It is the ongoing dialogue that is crucial — it is history unfolding. However, in highlighting such a proposition about impossibility, Derrida also proposes that the impossible remains possible — as a gift, a hope, a telos.

     

    For us, change agents as possibilitators signify the impossible dream of emancipation and yet the ongoing commitment to working that dream out in dialogue and practice.

     

    Furthermore, drawing on the Italian revolutionary Antonio Gramsci, such possibilitators are imagined to be the ‘organic intellectuals’ of community life (Mayo 1999; Ledwith 2005).

     

    They are people who dare to think and act differently in the face of the hegemony that determines how much of current social life is perceived and lived.

     

    Many readers would possibly be more comfortable with the idea of ‘transformative leaders’. While happy to also use such a term, we prefer ‘organic intellectuals’ and ‘possibilitators’ for the extent to which they signify slightly different intentions: that is, bringing second-order change that transforms people's capacities not only to survive the current system but also to change the actual system itself.

     

    We propose that community development workers have an important role in providing a transformational training space, enabling possibilitators and organic intellectuals to develop their dreaming and also their skills and strategies.

     

    These change agents can model a new attitude, a new caring and a new vision. They are living.

     

    One way is doing – the way of the activist; the other is that of being – retreat, silence, attention and conversation with others that can spark imagination.

     

    Neither option in isolation is the correct way; there is the need for both. Such a middle path cultivates both engagement with the world and time taken out, alone or with others to re-imagine a new world.

     

    CREATING SPACES THAT SUPPORT IMAGINATIVE LITERACY

     

    The training work of re-imagining can be nurtured almost anywhere. We have sat with groups of people in caravan parks in the suburbs, in garages beneath community organisation offices, and under huge trees in Vanuatu and Papua New Guinea. These are people’s spaces.

     

    We are not advocating a training approach that creates spaces disconnected from people’s realities, or removed from their everyday world. It is best if possibilitators are not removed from their lived settings, so that the process of regaining imaginative literacy is connected to their daily endeavours.

     

    Emotionally, the spaces need to be safe. A safe space does not mean that boundaries are not pushed, or that ‘givens’ are not destabilised. Training for transformation can well be painful.

     

    Nevertheless, the training setting must be a space in which people do not feel that they will be coerced or attacked. George Lakey (2010) refers to such a safe space as ‘the container’, arguing that: there are boundaries to learn, people need to risk: to revise their conceptual framework, try a new skill, unlearn an old prejudice and admit there’s something they don’t know. To risk, people need safety. To be safe, they need a group and/or a teacher that supports them.

     

    Geometrically, the spaces are usually circles, disrupting tendencies for domination and therefore opening space for dialogue.

     

    As University of Washington researcher Tracy Thompson puts it: in a well-functioning Circle, members experience a strong sense of belonging, a compelling commitment to shared goals, a high level of accountability to themselves and the group, a robust climate of joint problem solving and learning among peers, an intense feeling of involvement, and high trust relationships.

     

    Note the emphasis on ‘well-functioning’, recognising that while circles have the capacity to disrupt more hierarchical geometries (for example, triangles), there is no inevitability. Circle-work requires skilled practice guided by clear methodologies — as discussed in our third reflection of this chapter.

     

    Intellectually, the space is alive with the dynamism of dialogue where ideas can be tested, assumptions deconstructed, alternatives considered, critical feedback exchanged and proposals interrogated — but with a commitment to respectful dialogue rather than divisive debate.

     

    In our experience, debate often only leads people into defending known territory and old ways of imagining.

     

    Dialogue instead can facilitate deep listening, the letting go of non-essentials, and the appreciative consideration of new ideas.

     

    This is the kind of space in which possibilitators imagine new ways of transforming their worlds.

     

    One story of dialogue and learning that has inspired us comes from the New Zealand Social Entrepreneur Fellowship: This Fellowship has been gathering for several years within New Zealand and has focused on creating a learning community for social innovators as action-learners. They have based some of their learning practices on Peter Senge’s work, arguing that ‘a learning community happens best in an environment that encourages dialogue, feedback, contemplation and empowerment' (Hutchinson 2012: 66).

     

    The core of their learning practice is enabled through regular retreats whereby social entrepreneurs come together and share their stories, peer mentor one another, and elicit feedback.

     

    Importantly these retreats have been framed as dialogues, heavily influenced by David Bohm’s work and the idea of ‘the “U” of a social innovation dialogue’; which they understand as an allegory for a conversational journey.

     

    This social innovation dialogue ‘U’ process involves moving through three phases:

    1. Sensing – enabled through check-in circles, strategic questioning, suspending;
    2. Presencing – enabled through ‘letting go’ and ‘letting come’ (new inspiration/ideas); and
    3. Realising — enabled through discerning what is emerging, ‘crystallising insights’, ‘prototyping new activities’.

    Creating circles that foster this kind of emotional and intellectual space are conducive for imaginative literacy. They unlock new possibilities for people enabling them to get unstuck and step on to new ground.

  • What You Do

    How To Expand Your Possibilitator Skills

  • What You Do

    Possibilitator Training

    Title Text

    A small tagline

    Title Text

    A small tagline
  • What You Do

    Possibilitator Experiments

    Title Text

    A small tagline

    Title Text

    A small tagline