This is another example that our culture has reached an inflection point, when we begin to divert previous time and material resources on conflict because we are not wise enough to cooperate, instead of more urgent problems affecting us all.

The journey of civilization to a technological modernity places us in a precarious position. The fundamental misunderstandings arising from a toxic mix of different political, religious and cultural ideologies threatens to destabilise the human project. We are spending ever increasing resources on defensive and offensive technologies to protect our ingroup against perceived outgroups instead of technologies for defending against the destruction of the global commons which e ourselves have brought about and which threatens our entire species.

By so doing, we create a self-reinforcing feedback loop of antagonism which increases the likelihood of violence.

This underscores the urgency for deep inner transformation, trapping into our deep Humanity to mitigate the social antagonism that is so destructive to global society.

It may be that our civilization must undergo a transformation process that places less emphasis on intelligence and more intelligence on wisdom. That wisdom is intimately bound with rediscovering the essence of what it is to be a living and dying human being. The enormous polycrisis of the Anthropocene leads us to the inescapable conclusion that human intelligence alone is insufficient to lead to a holistic wellbeing within the biosphere. Insofar as the biosphere is a vast interconnected mutually supporting web of life, the overconsumption by one species, modern humans has upset the balance of the biosphere.

A new way of being requires fundamental collective reassessment of what it is to be a living and dying being. The intelligence alone of our species has led to an extreme imbalance of the natural world, whose blowback we are now beginning to experience. The blind, recursive application of intelligence has led to greater and greater separation from nature to the point of the present polycrisis. As a species, we can only distance ourselves apart from nature to an extreme extent when nature reminds us we are NOT separate from her. She is now violently reminding us that we ARE a part of nature. A new way of being is to reconcile technology, that pushes the limits of intelligence alone, with ourselves as being a product of nature herself.

Deep Humanity is that open collective process we call which reminds us that we are a product of nature in every way, and is a journey to reconnect with nature. BEing journeys are the crowdsourced processes of rediscovering our deep connection with nature through participatory, compelling, interactive, immersive explorations of what it is to be a living and dying human being.

Deep Humanity open access education program in museums, workshops and at public festivals can use the tool of compelling, engaging, interactive BEing Journeys to make the invisible hyperthreat visible.

An Open Access Deep Humanity education program whose core principles are continuously improved through crowdsourcing, can teach the constructed nature of reality, especially using compelling BEing Journeys. This inner transformation can rapidly create the nonlinear paradigm, worldview and value shifts that Donella Meadows identified as the greatest leverage points in system change.

Othering needs to be critically examined from a Deep Humanity lens so that we can begin to see ourselves as one united but diverse human family instead of multiple fractured families.

Again, like the above point, some kind of global Deep Humanity training that results in gaining appreciation of the Common Human Denominators (CHD) is critical for open communications and finding common ground for dialogue.

State level government officials would need to undergo some kind of global open Deep Humanity type education to begin to shift their inner worldviews, paradigms and value systems, along with business leaders, as the close ties between the influence of business lobbies on governments has a very powerful controlling influence.

Of course, this would be easier if there were a concerted global effort to nominate proactive, empathetic ecocivilizationally and social justice minded women to positions of power.

Mortality salience for the masses - operationalizing terror management theory (TMT) and Deep Humanity BEing Journeys that take individuals to explore the depths of their humanity to make sense of the times we are in will play a critical role in contextualizing fear of death triggered by unstable circumstances and ameliorating these fears with the wisdom that comes from a living comprehension of the sacredness of our life and eventual death.

A critical part of Deep Humanity is the elucidation of progress traps, the unintended consequences of progress. There is an urgent need to advocate for an entirely new human science discipline on progress traps. The reason is because the polycrisis can be seen and critically explained from a progress trap lens.

Progress traps emerge from the unbridgeable gap between finite, reductionist human knowledge and the fractally infinite patterns of the universe and reality, which exists at all scales and dimensions.

The failure to gain a system level understanding of this has led to the premature global scaling of technologies whose unintended consequences emerged after global markets have been established, causing a conflict of interest between biospheric wellbeing and individual profit.

A systematic study or progress traps has rich data to draw from. Ever since the Industrial Revolution, there has been good records of scientific ideas, their associated engineering and technological exploitation and subsequent news media reports of their phase-delayed unintended consequences. Applying AI and a big data scientometric approach can yield patterns in which progress traps emerge. From this, our scientific-technological-industrial-capitalist framework can be modified to include improved regulatory mechanisms based on progress trap research that can systematically grade the risk factors of any new technology. Such risk categorization can result in technologies that require different time scales and aggregate knowledge understanding before they can be fully commercialized with time scale grades ranging from years to decades and even centuries.

All future technology innovations must past through these systematic, evidence-based regulatory barriers before they can be introduced into widespread commercial use.

Early education starting in 2022 of open access Deep Humanity praxis will be critical to prepare future generations to cope with the future shock to come.

It is clear that through such a massive and unprecedented transition, a whole being approach must be adopted. This means dealing with the inner transformation of the individual in addition to the outer transformation. The hyperthreat increases the attention to each individual's mortality salience, their awareness of their own death. As cultural anthropologist Ernest Becker noted in his "Denial of Death", our fear of death is normatively suppressed as a compromised coping mechanism. When extreme weather, food shortage, war, pandemic become an unrelenting onslaught, however, we have no escape from mortality as the threat to our lives will be broadcast relentlessly through mass media. Inner transformation must accompany the outer transformation in order for the general population to emotionally cope with the enormous stress. Deep Humanity (DH) is conceived as an open praxis to assist with the inner transformation that will be needed for mental and emotional well being during these trying times to come.

The extended mind of Chalmers is like the expansion of the sensory bubble in Stop Reset Go / Deep Humanity framing. It can also be seen as an extension of our Umwelt (Uexskull).

Indeed, if we can unite ALL cultures together because of the Common Human Denominators (CHD) that is the hallmark of being human, this is the cultural shift that needs to happen to navigate the existential polycrisis we now face. Deep Humanity praxis is a framework for exactly this.

Within the diversity of cultural lens' are common human denominators that unite all of the subclasses of homo sapien Left vs Right Russian elites vs Ukraine and the West Straight vs LBGTQ+ West vs Arabic Black vs White

The Palette of Being is a very useful idea that is related to Cumulative Cultural Evolution (CCE) and autopoiesis. From CCE, humans are able to pass on new ideas from one generation to the next, made possible by the tool of inscribed language.

Peter Nonacs group at UCLA as well as Stuart West at Oxford research Major Evolutionary Transitions (MET) West elucidates that modern hominids integrate the remnants of four major stages of MET that have occurred over deep time. Amanda Robins, a researcher in Nonacs group posits the idea that our species of modern hominids are undergoing a Major Systems Transition (MST), due specifically to our development of inscribed language.

CCE emerges new technologies that shape our human environments in time frames far faster than biological evolutionary timeframes. New human experiences are created which have never been exposed to human brains before, which feedback to affect our biological evolution as well in the process of gene-culture coevolution (GCC), also known as Dual Inheritance theory. In this way, CCE and GCC are entangled. "Gene–culture coevolution is the application of niche-construction reasoning to the human species, recognizing that both genes and culture are subject to similar dynamics, and human society is a cultural construction that provides the environment for fitness-enhancing genetic changes in individuals. The resulting social system is a complex dynamic nonlinear system. " (https://www.ncbi.nlm.nih.gov/pmc/articles/PMC3048999/)

This metaphor of experiences constituting different colors on a Palette of Being is a powerful one that can contextualize human experiences from a deep time framework. One could argue that language usage automatically forces us into an anthropomorphic lens, for sophisticated language usage at the level of humans appears to be unique amongst our species. Within that constraint, the Palette of Being still provides us with a less myopic, less immediate and arguably less anthropomorphic view of human experience. It is philosophically problematic, however, in the sense that we can speculate about nonhuman modalities of being but never truly experience them. Philosopher Thomas Nagel wrote his classic paper "What it's like to be a bat" to illustrate this problem of experiencing the other. (https://warwick.ac.uk/fac/cross_fac/iatl/study/ugmodules/humananimalstudies/lectures/32/nagel_bat.pdf)

We can also leverage the Palette of Being in education. Deep Humanity (DH) BEing Journeys are a new kind of experiential, participatory contemplative practice and teaching tool designed to deepen our appreciation of what it is to be human. The polycrisis of the Anthropocene, especially the self-induced climate crisis and the Covid-19 pandemic have precipitated the erosion of stable social norms and reference frames, inducing another crisis, a meaning crisis. In this context, a re-education of embodied philosophy is seen as urgent to make sense of a radically shifting human reality.

Different human experiences presented as different colors of the Palette of Being situate our crisis in a larger context. One important Deep Humanity BEing journey that can help contextualize and make sense of our experiences is language. Once upon a time, language did not exist. As it gradually emerged, this color came to be added to our Palette of Being, and shaped the normative experiences of humanity in profound ways. It is the case that such profound shifts, lost over deep time come to be taken for granted by modern conspecifics. When such particular colors of the Palette of Being are not situated in deep time, and crisis ensues, that loss of contextualizing and situatedness can be quite disruptive, de-centering, confusing and alienating.

Being aware of the colors in the Palette can help us shed light on the amazing aspects that culture has invisibly transmitted to us, helping us not take them for granted, and re-establish a sense of awe about our lives as human beings.

This would be nice to turn into a science lesson or to represent this in an experiential, participatory Deep Humanity BEing Journey. To do this, it would be important to elucidate the series of steps leading from one stated result to the next, showing how scientific methodology works to link the series of interconnected ideas together. Especially important is the science that glues everything together over deep time.

These three are excellent candidates for multimedia Stop Reset Go (SRG) Deep Humanity (DH) BEing Journey.

It is relevant to introduce another concept that provides insights into another aspect required for engaging a non-scientific audience, and that is language.

The audience is important! BEing Journeys must take that into consideration. We can bias the presentation by implicit assumptions. How can we take those implicit assumptions into consideration and thereby expand the audience?

For a non-scientific audience, these arguments may not be so compelling. In this case, it is important to demonstrate how science can lead us to make such astounding predictions of times and space not directly observable to normative human perception.

Object Oriented Ontology - Objects are always revealing something, and always concealing something, simply because they are Other. ... There is no "outside" - just the entire universe of entities constantly interacting, and you are one of them.

This needs to be harmonized with Stop Reset Go (SRG) complimentary Human Inner Transformation (HIT) and Social Outer Transformation (SOT) strategy.

This would make an excellent Stop Reset Go (SRG) Deep Humanity (DH) BEing Journey

Even more recent research adds to this:

See the annotated Oxfam report: Linked In from the author: https://hyp.is/RGd61D_IEeyaWyPmSL8tXw/www.linkedin.com/posts/timgore_inequality-parisagreement-emissionsgap-activity-6862352517032943616-OHL- Annotations on full report: https://hyp.is/go?url=https%3A%2F%2Foxfamilibrary.openrepository.com%2Fbitstream%2Fhandle%2F10546%2F621305%2Fbn-carbon-inequality-2030-051121-en.pdf&group=__world__

and the annotated Hot or Cool report: https://hyp.is/KKhrLj_bEeywAIuGCjROAg/hotorcool.org/hc-posts/release-governments-in-g20-countries-must-enable-1-5-aligned-lifestyles/ https://hyp.is/zo0VbD_bEeydJf_xcudslg/hotorcool.org/hc-posts/release-governments-in-g20-countries-must-enable-1-5-aligned-lifestyles/

This suggests that perhaps the failure of the COP meetings may be partially due to focusing at the wrong level and demographics. the top 1 and 10 % live in every country. A focus on the wealthy class is not a focus area of COP negotiations perse. The COP meetings are focused on nation states. Interventions targeting this demographic may be better suited at the scale of individuals or civil society.

Many studies show there are no extra gains in happiness beyond a certain point of material wealth, and point to the harmful impacts of wealth accumulation, known as affluenza, and show many health effects: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC1950124/, https://theswaddle.com/how-money-affects-rich-people/, https://www.marketwatch.com/story/the-dark-reasons-so-many-rich-people-are-miserable-human-beings-2018-02-22, https://www.nbcnews.com/better/pop-culture/why-wealthy-people-may-be-less-successful-love-ncna837306, https://www.apa.org/research/action/speaking-of-psychology/affluence,

A Human Inner Transformation approach based on an open source praxis called Deep Humanity is one example of helping to transform affluenza and leveraging it to accelerate transition.

Anderson has contextualized the scale of such an impact in his other presentations but not here. A recent example is the temporary emission decreases due to covid 19. A 6.6% global decrease was determined from this study: https://www.nature.com/articles/d41586-021-00090-3#:~:text=After%20rising%20steadily%20for%20decades,on%20daily%20fossil%20fuel%20emissions. with the US contributing 13% due to lockdown impacts on vehicular travel (both air and ground). After the pandemic ends, experts expect a strong rebound effect.

The bottom-up nature of this cluster makes it the focus area for civil society movements, human inner transformation (HIT) approaches and cultural methodologies.

Changing the mindset or paradigm from which the system arises is the most powerful place to intervene in a system as Donella Meadows pointed out decades ago in her research on system leverage points: https://donellameadows.org/archives/leverage-points-places-to-intervene-in-a-system/

The sleeping giant of billions of potential change actors remains dormant. How do we awaken them and mobilize them. If we can do this, it can constitute the emergence of a third unidentified actor in system change.

The Stop Reset Go (SRG) initiative is focused on this thematic lens, bottom-up, rapid whole system change, with Deep Humanity (DH) as the open-source praxis to address the needed shift in worldview advocated by Meadows. One of the Deep Humanity programs is based on addressing the psychological deficits of the wealthy, and transforming them into heroes for the transition, by redirecting their WEALTH-to-WELLth.

There are a number of strategic demographics that can be targeted in methodical evidence-based ways. Each of these is a leverage point and can bring about social tipping points.

A number of 2021 reports characterize the outsized impact of the top 1% and top 10% of humanity. Unless their luxury, high ecological footprint behavior is reeled in, humanity won't stand a chance. Annotation of Oxfam report: https://hyp.is/go?url=https%3A%2F%2Foxfamilibrary.openrepository.com%2Fbitstream%2Fhandle%2F10546%2F621305%2Fbn-carbon-inequality-2030-051121-en.pdf&group=__world__ Annotation of Hot or Cool report: https://hyp.is/go?url=https%3A%2F%2Fhotorcool.org%2Fhc-posts%2Frelease-governments-in-g20-countries-must-enable-1-5-aligned-lifestyles%2F&group=__world__

This is indeed a problematic feature of human evolution. It has given rise to what Timothy Morton refers to as "hyperobjects", objects of such vastness in space and time that it defeats human mechanisms of perception at local scale: https://www.upress.umn.edu/book-division/books/hyperobjects https://hyp.is/xROjpD_jEey4a6-Urbh4_Q/www.newyorker.com/culture/persons-of-interest/timothy-mortons-hyper-pandemic

This psychological constraint is worth demonstrating to individuals to illustrate how we construct our values and responses. These constraints can be demonstrated in a vivid way within the context of Deep Humanity open source praxis BEing journeys.

As in the New Yorker interview with Morton, we can take Deep Humanity participants on BEing journeys, walkabouts to identify hyperobjects.

Hyperobjects are also cognitive and highly abstract in nature. This is a clue to another idea that could be enlightening to understanding the problematic context of appreciating hyperobjects such as climate change, and that is the idea of Jakob Von Uexkull's Umwelt:

"Uexküll was particularly interested in how living beings perceive their environment(s). He argued that organisms experience life in terms of species-specific, spatio-temporal, 'self-in-world' subjective reference frames that he called Umwelt (translated as surrounding-world,[9] phenomenal world,[10] self-world,[10] environment[11] - lit. German environment). These Umwelten (plural of Umwelt) are distinctive from what Uexküll termed the "Umgebung" which would be the living being's surroundings as seen from the likewise peculiar perspective or Umwelt of the human observer. Umwelt may thus be defined as the perceptual world in which an organism exists and acts as a subject. By studying how the senses of various organisms like ticks, sea urchins, amoebae, jellyfish and sea worms work, he was able to build theories of how they experience the world. Because all organisms perceive and react to sensory data as signs, Uexküll argued that they were to be considered as living subjects. This argument was the basis for his biological theory in which the characteristics of biological existence ("life") could not simply be described as a sum of its non-organic parts, but had to be described as subject and a part of a sign system.

The biosemiotic turn in Jakob von Uexküll's analysis occurs in his discussion of the animal's relationship with its environment. The Umwelt is for him an environment-world which is (according to Giorgio Agamben), "constituted by a more or less broad series of elements [called] "carriers of significance" or "marks" which are the only things that interest the animal". Agamben goes on to paraphrase one example from Uexküll's discussion of a tick, saying,

"...this eyeless animal finds the way to her watchpoint [at the top of a tall blade of grass] with the help of only its skin’s general sensitivity to light. The approach of her prey becomes apparent to this blind and deaf bandit only through her sense of smell. The odor of butyric acid, which emanates from the sebaceous follicles of all mammals, works on the tick as a signal that causes her to abandon her post (on top of the blade of grass/bush) and fall blindly downward toward her prey. If she is fortunate enough to fall on something warm (which she perceives by means of an organ sensible to a precise temperature) then she has attained her prey, the warm-blooded animal, and thereafter needs only the help of her sense of touch to find the least hairy spot possible and embed herself up to her head in the cutaneous tissue of her prey. She can now slowly suck up a stream of warm blood."[12]

Thus, for the tick, the Umwelt is reduced to only three (biosemiotic) carriers of significance: (1) The odor of butyric acid, which emanates from the sebaceous follicles of all mammals, (2) The temperature of 37 degrees Celsius (corresponding to the blood of all mammals), (3) The hairiness of mammals." ( From Wikipedia: https://en.wikipedia.org/wiki/Jakob_Johann_von_Uexk%C3%BCll)

The human umwelt limits us to a relatively small range of sensed signs. CO2 particles is not one of them. We rely on scientific narratives but these are far removed from direct sensing, into the field of conceptualization and abstraction. We have evolved to respond to danger that is sensed, less so to danger that is conceptualized.

Policy alone may not be sufficient to change this deeply ingrained luxury lifestyle. It may require deep and meaningful education of one's deeper humanity leading to a shift in worldviews and value systems that deprioritize materially luxurious lifestyles for using that wealth to redistribute to build the future wellbeing ecocivilization. Transform the wealthy into the heros of the transition. Shaming them and labeling them as victims will only create distance. Rather, the most constructive approach is a positive one that shifts our own perspective from holding them as villains to heros.

This underscores the critical nature of dealing with the cultural shift of luxury lifestyle. It is recognized as a "hot potato" issue, which implies policy change may be slow and difficult.

Policy changes and new legal tools are ways to force an unwilling individual or group into a behavior change.

A more difficult but potentially more effective way to achieve this cultural shift is based on Donella Meadows' leverage points: https://donellameadows.org/archives/leverage-points-places-to-intervene-in-a-system/ which identifies the top leverage point as: The mindset or paradigm out of which the system — its goals, power structure, rules, its culture — arises.

The Stop Reset Go (SRG) open collective project applies the Deep Humanity (DH) Human Inner Transformation (HIT) process to effect impactful Social Outer Transformation (SOT). This is based on the inner-to-outer flow: The heart feels, the mind thinks, the body acts and a social impact manifests in our shared, public collective human reality.

Meadows top leverage point identifies narratives, stories and value systems that are inner maps to our outer behavior as critical causal agents to transform.

We need to take a much deeper look at the pysche of the luxury lifestyle. Philospher David Loy has done extensive research on this already. https://www.davidloy.org/media.html

Loy is a Buddhist scholar, but Buddhist philosophy can be understood secularly and across all religions.

Loy cites the work of cultural anthropologist Ernest Becker, especially his groundbreaking Pulitzer-prize-winning book: The Denial of Death. Becker wrote:

"Man is literally split in two: he has an awareness of his own splendid uniqueness in that he sticks out of nature with a towering majesty, and yet he goes back into the ground a few feet in order to blindly and dumbly rot and disappear forever. It is a terrifying dilemma to be in and to have to live with. The lower animals are, of course, spared this painful contradiction, as they lack a symbolic identity and the self-consciousness that goes with it. They merely act and move reflexively as they are driven by their instincts. If they pause at all, it is only a physical pause; inside they are anonymous, and even their faces have no name. They live in a world without time, pulsating, as it were, in a state of dumb being. This is what has made it so simple to shoot down whole herds of buffalo or elephants. The animals don't know that death is happening and continue grazing placidly while others drop alongside them. The knowledge of death is reflective and conceptual, and animals are spared it. They live and they disappear with the same thoughtlessness: a few minutes of fear, a few seconds of anguish, and it is over. But to live a whole lifetime with the fate of death haunting one's dreams and even the most sun-filled days—that's something else."

But Loy goes beyond mortality salience and strikes to the heart of our psychological construction of the Self that is the root of our consumption and materialism exasperated crisis.

To reach the wealthy in a compassionate manner, we must recognize that the degree of wealth and materialist accumulation may be in many cases proportional to the anxiety of dying, the anxiety of the groundlessness of the Self construction itself.

Helping all humans to liberate from this anxiety is monumental, and also applies to the wealthy. The release of this anxiety will naturally result in breaking through the illusion of materialism, seeing its false promises.

Those of the greatest material wealth are often also of the greatest spiritual poverty. As we near the end of our lives, materialism's promise may begin to lose its luster and our deepest unanswered questions begin to regain prominence.

At the end of the day, policy change may only effect so much change. What is really required is a reeducation campaign that results in voluntary behavior change that significantly reduces high impact luxury lifestyles. An exchange for something even more valued is a potential answer to this dilemma.

Conversation is not happening! There is a leverage point in holding open conversations where we understand each other’s language of different cultural groups. Finding common ground, the common human denominators (CHD) between polarized groups is the lynchpin.

We often talk about the same things, share the same values, have the same common human denominators, but couched in different language. It is critical to get to the root of what we have in common in order to establish meaningful dialogue.

What first appears as difference may actually emerge from consciousnesses that have more in common than one first realizes. Finding the common ground, what we refer to as the common human denominators (CHD) within the open source Deep Humanity praxis becomes the critical climate change communication leverage point for establishing genuine communication channels between politically polarized groups.

This is aligned to the Stop Reset Go project and its open source offshoot, Deep Humanity praxis that seeks conversations and personal and collective journeys to appreciate Common Human Denominators that are salient for all participants. It also underscores the value of integrating with the Indieverse Knowledge system, with its focus on symathessy embedded directly into its codebase.

This stresses the importance of applying Deep Humanity wisely by finding the most compelling, salient and meaningful common human denominators appropriate for each conversational context. Which group are we interacting with? What are the major landmarks embedded in THEIR salience landscape?

The BEing journeys we craft will only be meaningful and impactful if they are appropriately matched to the cultural context.

The whole mind- body understanding of how we cognitively construct our reality, via Deep Humanity BEing journeys, can help shift our priorities.

Love, or recognizing the other person in the other tribe as sacred, is going to connect with that person because we are, after all, all of us are human INTERbeings, and love is the affective variable that connects us while shame is a variable that DISconnects us. Love is , in fact, one of our most powerful common human denominators.

This psychological constraint is worth demonstrating to individuals to illustrate how we construct our values and responses. These constraints can be demonstrated in a vivid way wiithin the context of Deep Humanity BEing journeys.

The bottom-up nature of this cluster makes it the focus area for civil society movements, inner transformation approaches and cultural methodologies. Changing the mindset or paradigm from which the system arises is the most powerful place to intervene in a system as Donella Meadows pointed out decades ago in her research on system leverage points: https://donellameadows.org/archives/leverage-points-places-to-intervene-in-a-system/

The Stop Reset Go initiative is focused on this thematic lens, bottom-up, rapid whole system change, with Deep Humanity as the open-source praxis to address the needed shift in worldview. One of the Deep Humanity programs is based on addressing the psychological deficits of the wealthy, and transforming them into heroes for the transition, by redirecting their WEALTH-to-WELLth.

this suggests that perhaps the failure of the COP meetings may be partially due to focusing at the wrong level and demographics. the top 1 and 10 % live in every country. A focus on the wealthy class is not a focus area of COP negotiations perse. Interventions targeting this demographic may be better suited at the scale of individuals or civil society.

Many studies show there are no extra gains in happiness beyond a certain point of material wealth, and point to the harmful impacts of wealth accumulation, known as affluenza, and show many health effects: https://www.ncbi.nlm.nih.gov/pmc/articles/PMC1950124/, https://theswaddle.com/how-money-affects-rich-people/, https://www.marketwatch.com/story/the-dark-reasons-so-many-rich-people-are-miserable-human-beings-2018-02-22, https://www.nbcnews.com/better/pop-culture/why-wealthy-people-may-be-less-successful-love-ncna837306, https://www.apa.org/research/action/speaking-of-psychology/affluence,

A Human Inner Transformation approach based on an open source praxis called Deep Humanity is one example of helping to transform affluenza and leveraging it accelerate transition.

When Bohm writes "These aspects are distinguished only in thought, but this distinction helps us to express and understand the whole flow of reality", it reveals the true nature of words. Their only ever revealing aspects of the whole. They are NOT the whole.Hence, as linguistic animals, we are constantly dissecting parts of the whole of reality.

Deep Humanity open-source praxis linguistic BEing journeys can be designed to reveal this ubiquitious aspectualizing nature of language to help us all better understand what we are as linguistic beings.