Inclusionality refers to the awareness that space is a dynamic inclusion within, around and permeating natural forms across communities, providing opportunities for movement and communication (Rayner, 2007). The biologist Rayner views boundaries as comprising complex arrays of voids that emerge from the co-creative togetherness of inner and outer domains rather than being passively surrounding entities. So, boundaries are no fixed limits.
At the core of this definition is a shift in our frame of reality from totally fixed to relationally dynamic. This occurs due to the perception of space and boundaries as co-creative and connective. This new kind of thinking is a response to today’s bigger challenges (Boerwinkel, 1971). Throughout the history of the mankind, there have been accelerations, waterfalls and cascades- in Rayner's words- that require new types of thinking to deal with today’s increasingly complex problems.
Inclusionality entails “both-and” thinking rather than the exclusive antagonistic “or-or” thinking (we-they)”. It takes off the illusion (group-)ego- assumptions about independency and power over as these did not work in the past. Its concern is with how to make the transition of fighting for oneself towards freeing of everybody. Interdependency is the only type of dependency. As there is no “out-group” what we do with the other is what we do with ourselves. Such a shift requires going beyond the purely materialistic (group-)ego based on only five senses.
Inclusionality can also be applied to the field of learning. A wholebody approach can be adapted in which learning with mind and the five senses are accompanied by learning from heart and soul, including our intuition and sixth sense at both an individual and group level. Getting into contact with one’s inner senses, the higher self and with the void and the space of pure potentiality are essential.
Inclusionality in general implies becoming one by dissolving the illusion of becoming two. A marriage between ego and soul should also take place for inclusionality to happen. As Rayner (1997) claims, “we no longer see the world as an assemblage of isolated objects surrounded by emptiness, nor do we lose ourselves in the infinitude. We rather feel ourselves as ever-transforming through the dynamic, mutually breathing relationship of inner with outer through intermediary space”. We view ourselves as being coherent through the connectivity of our common space while remaining unique in our individually situated identities.
This ‘togetherness’ makes us adopt an open attitude towards ‘difference’. This means understanding that each view makes a unique and partial contribution to the overall picture, as in a hologram. Ultimately, we engage in the act of “creating the intuitive collective consciousness of humanity, and fulfilling the self-interest of the individual concurrent with the fulfillment of the self-interest of the whole.” (Raynerm 1997) While these Seeds of Wholeness from the past, present and the future grow and ripe we may evolve through this level of inclusive Becoming, and Dissolving, in our thinking and doing.
