Exploration of Meaning as Emergent Phenomenon in Transformation by Dr Cynthia Cavalli

An Exploration of Meaning as Emergent Phenomenon in Transformational Experiences
Cynthia Cavalli*
Abstract
Cambray (2009) and Hogenson (2005) proposed that synchronicity, C. G. Jung’s symbolically
based theory of meaningful coincidence, is emergent and complex in nature. A study was
conducted to explore this proposal, focusing in particular on the relationship between the
emergence of meaning in synchronicity using Giorgi’s descriptive phenomenological method in
psychology (2009). The current paper extrapolates from the essential structure to suggest
adaptations for organisational contexts, in an example of theory building from individual to
organisational level. The results of the study are examined for implications to the field of
organisational complexity especially with respect to uncertainty, meaning, and non-rational
approaches.
Key Words: synchronicity, meaningful coincidence, emergence, complexity, emergence of
meaning.
*Cynthia Cavalli has a doctorate in human and organisational systems from Fielding Graduate
University. She also has an MBA, and a BS in Physics, with 30 years of experience in aerospace
engineering. She is currently studying the psychology of C. G. Jung using the perspective of
complexity science and emergent processes for implications to organisations. Cynthia can be
reached at: ccavalli@email.fielding.edu.
Disclaimer: This case has been written solely as the basis for class discussion, for educational
and development purposes and is not intended to illustrate either effective or ineffective handling

Page 2 of 25
of an administrative situation or to represent successful or unsuccessful managerial decision
making or endorse the views of management. Some of the names, events, financial and other
information has been disguised or camouflaged to protect the identity and to maintain the
confidentiality
Introduction
This paper examines the results of a study on synchronicity and emergence (Cavalli, 2013) for
implications to the field of organisational complexity. The study was conducted to explore the
relationship between synchronicity, C. G. Jung’s theory of meaningful coincidence, and
complexity science through the phenomenon of emergence. Specifically, the study used
phenomenological methods to research the experience of meaning that arises out of life changing
synchronicities for nine individuals. The results seem to correlate with models of organisational
change and transformation found in the literature. This paper summarises the main similarities
and concludes with the value the study holds for organisations as complex systems.
Need for Study
The twentieth century psychiatrist, C. G. Jung observed certain patterns in the experiences of his
patients where inner subjective events seemed to match or in some way correlate with outer
events. He formulated his theory of synchronicity using observations from his clinical practice.
A key challenge in science then, as now, is how subjectively experienced inner reality is related
to externally observed reality. Together with his collaborator physicist Wolfgang Pauli, Jung

Page 3 of 25
believed synchronicity concerned this intersection in some way and explored it from the
perspective of quantum mechanics. Developments in the field of complexity science make it an
even more appropriate framework to consider synchronicity. Drawing from the work of
researchers who are reconsidering synchronicity in the context of complexity (Hogenson, 2005;
Cambray, 2009), the study explored the connection between synchronicity, meaning, and
emergence using Giorgi’s phenomenological descriptive method in psychology (2009). The
essential structure obtained from the experiences of the nine participants reveals certain
dynamics that may hold value for individuals as well as organisations. This paper extrapolates
from the results at the individual nd identifies certain dynamics from Jung’s theory that are
proposed for adaptation at the organisational level.
Objective
The study’s objective was to explore the connection between synchronicity and complexity by
focusing on the emergence of meaning from a life changing synchronistic experience. The
objective of this paper is to adapt certain results from the study at the individual level for use at
the organisational level.
Research Method
The hypothesis of the study proposes that there is a connection between synchronicity and
complexity and that this connection can be explored through the experience of meaning from a
synchronistic event. The study used a method developed by Giorgi known as The Descriptive

Page 4 of 25
Phenomenological Method in Psychology (2009) in conjunction with alchemical hermeneutics as
described by Romanyshyn (2007). The research method, as applied to phenomenology, requires
some adaptation for use in psychology; Giorgi’s method also seeks meanings correlated with the
facts of the experience.
The alchemical hermeneutic (AH) refers to an attitude Romanyshyn employs to illustrate the
dynamics of soul-oriented research, especially focusing on reflection. Phenomenological
reflection is both asy and difficult—easy because seeing the meaning of a phenomenon is
something everyone does all the time every day; but the determination and explication of
meaning of a phenomenon is the more difficult task of phenomenological reflection (Van Manen,
1990). AH deepens this act of reflection into a purposeful reverie. By approaching the work with
emptiness and a lack of agenda, the text is invited to tell its tale (Romanyshyn, 2007).
By applying this methodology to the lived experience of individuals, the study sought to identify
areas that can be correlated to emergence, providing linkage to complexity. This paper then
draws from these results to identify theoretical elements for adaptation to organisational
contexts.
Data Collection and Results
The following sections describe the participant demographics, data collection, analysis, and
results.

Page 5 of 25
Participant Demographics
Nine individuals took part in this study, selecting names of their own choosing. Participants were
selected for experiences that involved life changing synchronicities. Each participant was
required to have had enough time to reflect on and develop some understanding around their
experience (Table 64.1).
Table 64.1.Participant Demographics
Source: C. Cavalli (2013)
Participant Selection
Participants were solicited using social networking tools and other recruiting methods. An initial
conversation (via phone and/or email) was used to confirm that each participant had experienced
the phenomenon of synchronicity, defined as experience of an inner event that matches an outer
Participant Gender Age Range Geographical Location Ethnicity Education Profession
Jen F 21 to 40 Southeast USA White PhD Professor
Shirley F 60 to 80 Northeast US White Masters Psychiatric Nurse
Mary Alice F n/p Pacific Northwest White PhD Jungian Play Therapist
Karin Ann F 21 to 40 not provided White Masters Therapist/Energy Work
Beth Anne F 41 to 60 Western US White/Native American PhD Nurse/Writer/Mythologist
Kira F 41 to 60 Northeast US White PhD IT/Naturopath
Rani F 21 to 40 Northeast US Indian Masters Finance & Mental Health
Vivian F 21 to 40 Western US White PhD Spiritual Teacher
Remo Roth M 60 to 80 Northern Europe White PhD Writer/Healer/Therapist

Page 6 of 25
event, that is connected by meaning but not by cause and effect, and that they had had time to
process the experience enough to discuss it in depth.
Data Collection
Interviews were set up with each participant, and conducted using an open ended interview
format to gain as much detail and information as possible about each participant’s experience.
Each interview was recorded digitally and transcribed using the tool ‘Express Scribe’ available
online. The recordings were listened to at least three or more times, and each transcribed
interview was read at least five or more times, to gain an overall feeling for the data as a whole.
With each reading, personal impressions and reactions were recorded separately for bracketing
purposes.
Data Analysis
Each research protocol, consisting of the transcribed interviews for each participant, was
carefully reviewed while employing a combined phenomenological and an alchemical
hermeneutic attitude. Significant statements were drawn from this review if they provided insight
into the meaning of the event, deep emotion associated with the event, transformative aspect of
the event, reaction to the event, or insight into the structure or explanation of the event.
Following Giorgi’s method (Giorgi, 2009), these significant statements were reworded into the
third person to avoid over-identification with the participant. These statements were next

Page 7 of 25
transformed into psychologically relevant meaning units, frequently referring back to the original
protocol to ensure true meaning of the statement was retained with nothing added or removed.
A situated structure was constructed from these meaning units; themes were identified from the
situated structure, and then summarised as thematic clusters. These steps were repeated for each
participant, resulting in nine tables of thematic clusters. Common thematic clusters were
identified across the nine tables; imaginative variation was used to determine essential
constituents, discarding the rest. These final thematic clusters constitute the essential structure of
the phenomenon, resulting in eight elements, as shown in Table 64.2. The clusters of themes
were then condensed into a structural description of the phenomenon, described in the diagnosis
and analysis section below.

Page 8 of 25
Table 64.2.Thematic Clusters, Frequency of Occurrence, Essential Structure
Thematic Clusters - Essential Structure Frequency
Crisis (death, divorce, loss of job, etc.) 9
Disruption of Emotional Balance (depression, grief, loss of direction, etc.) 9
Uncertainty (navigating without knowing, waiting, moving one step at a time) 7
Synchronicity or Non-rational Juxtaposition of Seemingly Unrelated Events 9
Numinosity (awe, feeling of sacredness/holiness, etc.)
8
Also Peak/flow experience (Samadhi, timeless, superhuman experience)
Recognition of bigger things at work – divine plan, life's larger pattern 9
Meaning (gradual unfolding, sudden understanding/emergent meaning) 9
Life Transformed (Crisis was pivotal for transformation - made me who I am) 9
Source: C. Cavalli (2013)
Diagnosis and Analysis
The main finding of the study is the essential structure, which was comprised of the following
elements—Crisis, Disruption of Emotional Balance, Uncertainty, Synchronicity, Numinosity
(Awe), Recognition of Life’s Larger Pattern, Meaning and Transformation. These elements
constitute the essential structure of the experience of meaning for individuals experiencing a life-
changing synchronicity. Three of the theme clusters, ‘synchronicity’, ‘meaning’ and ‘life’
transformed, were required for participation, and so are by default part of the essential structure

Page 9 of 25
of the phenomenon under study. Although the theme clusters as listed seem to comprise a flow,
not all participants experienced the elements in this specific order.
Analysis of the essential structure elements follows.
Crisis, Disruption of Emotional Balance
The findings indicate that the theme ‘crisis’ may not be specifically essential to the structure as
long as the theme of ‘disruption of emotional balance’ is present. In life, the two usually go
together, as they did for every participant in this study. But it seems the ‘disruption of emotional
balance’ was the critical aspect. After experiencing crisis many participants reported feeling
depressed for a period of time. Some described feelings of loneliness or disorientation, which is
why this category is called ‘disruption of emotional balance’ rather than ‘depression’. This
departure from one’s normal attitude appeared to facilitate the ability to discern the unusual
juxtaposition of events constituting the synchronicity.
Uncertainty, Synchronicity
The theme of ‘uncertainty’ often occurred concurrently with ‘disruption of emotional balance’.
During uncertain periods, previous or normal rules of conduct seemed suspended, and
participants found themselves unable to do anything but wait for further information or insight to
emerge. Several participants described their experience of the element ‘synchronicity’ by
suggesting how to navigate ‘uncertainty’. The process generally involved moving one step at a

Page 10 of 25
time and waiting for further information. One participant described synchronicity as based on the
Chinese principle of Tao saying that life is teleological and something in us knows the future of
our life, and where the Tao wants to lead us. When the Tao is not followed, synchronicities come
to show the way forward. Continued resistance of the individual’s path could result in negative
synchronicities.
Synchronicity as Non-rational Juxtaposition of Seemingly Unrelated Events
For many, the recognition that a synchronicity occurred, or more specifically that something
from inner life had been matched in outer reality, had a shocking effect. In fact, the element of
‘synchronicity’ was given the alternate name ‘non-rational juxtaposition of seemingly unrelated
events’ precisely because it was this aspect of unconventional pairing of inner and outer
experiences that seems critical.
Numinosity
The experience of ‘awe’, often accompanying the realization that a synchronicity has occurred,
even seems to partner with the ‘non-rational juxtaposition of seemingly unrelated events’ (or
synchronicity) to direct attention away from ordinary human experience. Certainly experiences
accompanied by awe and numinosity were considered more memorable and appeared to have
greater impact on overall experience. For those who had it, the numinous aspect of experience
was unforgettable, and remained unclouded with the passing of time.

Page 11 of 25
Recognition of Larger Life Pattern
This next essential element refers to the insight all participants described, that there is a larger
pattern in life far bigger than one’s own personal plan. This realization may be responsible for
the meaning experienced by the participants, and seems to coincide with a shift in attitude
towards acceptance and healing. This realization may even ‘cause’ the shift in attitude and
acceptance, resulting in both healing and meaning. While none of the participants actually
attributed cause in this way, it remains a possibility. Furthermore, it appears that this recognition
of a larger pattern in life is facilitated directly by the synchronicity. To be more specific, it
appears that it is the recognition that an inner event is inexplicably connected with an outer event
that shifts the individual out of a normal world view, giving them a glimpse of the larger pattern
at work in life, and in turn radically altering one’s attitude, bringing acceptance and healing.
Meaning
The experience of meaning was the focal point of the study and was found to manifest both
gradually and suddenly. Meaning appears to occur when the individual is able to make sense of
the elements of the big experience that happened, to put them in a larger context, find some
purpose in them, or understand how ‘what happened’ relates to the individual’s personal life.
This appears to occur in multiple layers, sometimes happening over time as future events unfold,
providing greater context; and also swiftly, with sudden insight. Several respondents described
their experience of meaning as resulting from following the thread of synchronicity as it wove
through their crisis. Once the meaning around the otherwise confounding experience was

Page 12 of 25
obtained, healing was spontaneous and the suffering ended. The achievement of meaning or
understanding related to the diminishing of uncertainty.
Transformation
This was a required element (as was ‘meaning’). The sentiment ‘crisis was pivotal for
transformation’ or ‘the crisis made me who I am’ was expressed by all participants. These
realizations appear to result once the experience of meaning had been integrated across the
course of many more life events. They also relate to the experience of healing. In fact, the sub-
theme ‘the experience made me what I am today’, seems to manifest, once the experience of
meaning has been integrated across the course of life, and the unfolding of life has turned
uncertainties into understanding. It then becomes possible to see how tragedy or malaise, the
very thing that we deem should never have been, turns out to be essential, a pivotal event we
would never choose, but is nevertheless fundamental to our being, what makes us who we are,
the so-called ‘blessings in disguise’. This realization may not be necessary to transformation but
is nonetheless incidental to it.
The essential structure elements may appear sequential but often were not experienced as such.
Sometimes elements were repeated, at other times several elements manifested simultaneously.
Nevertheless, it does appear that the crisis lent itself to the disruption of emotional balance,
which in turn facilitated a state of mind whereby the unusual juxtaposition of inner and outer
events could be recognised. Often recognition of this juxtaposition was shocking and produced
awe, a sense of sacred purpose, and coincided with the glimpse of life’s larger pattern. Often the

Page 13 of 25
elements of ‘synchronicity’, ‘numinosity’, and ‘recognition of life’s larger pattern’ occurred
simultaneously. In some cases ‘recognition of life’s larger pattern’ seemed to catalyze the
experience of meaning, and healing occurred simultaneously at this point as well. This
recognition of life’s larger pattern seemed facilitated by the synchronicity which allowed a
deeper experience and understanding of how inner and outer realities are connected. All of these
elements taken together contributed to the transformation.
Regarding complexity, the study found that multiple forms of emergence do occur through the
experience of meaning from life-changing synchronicities and further study would help identify
the kinds of complexity manifested. But the conclusion of the study relevant to this paper is that
once meaning emerges around even very difficult or painful situations, healings are also affected,
and transformation is likely.
Background on Jung and the Psyche
Since the study explored the Jungian concept of synchronicity, a review of certain elements of
Jung’s framework of the psyche is helpful in providing context for the data results.
The Collective Unconscious
Jung is best known for his development of the ‘collective unconscious’, a hypothetical construct
(Brooke, 1991) which constitutes the third of three distinct but ‘dynamically interrelated’ levels
constituting Jung’s conception of the psyche. These levels are summarised briefly. The first level

Page 14 of 25
is ‘consciousness’, also known as ‘ego-consciousness’ consisting of all that is conscious in an
individual. The ego in Jung’s framework is the vehicle used to meaningfully navigate a person
through consciousness and life, and where the individual’s sense of identity lies. The second
level is the personal unconscious, consisting of all that used to be conscious in an individual; it is
also where dreams occur. The third level is the ‘collective unconscious’, which contains
completely unknown, unconscious material that never comes into contact with consciousness; it
is also where psyche and matter meet (Von Franz, 1992).
Compensation/Individuation/Transcendent Function
The psyche in Jung’s framework consists of what is conscious and unconscious, and is where
experience and meaning are integrated (Brooke, 1991). It is also homeostatic, in other words, it
is a self-regulating system that finds equilibrium through feedback loops between conscious and
unconscious content. Jung termed this process compensatory (Aziz, 1990).
Unconscious compensatory mechanisms are activated when a conflict arises between a person’s
conscious position and his/her unconscious desires, drives, and instincts. This action is most
notable through dreams, symptoms, fantasies, etc., and continues until a new, transcendent
position is attained (Aziz, 1990) and only emerges from holding the tension of opposites long
enough for the possibility of a third position to form. Miller (2004) describes this transcendent
function as the primary means through which reconciliation of opposing tensions is
accomplished and is an example of the psyche’s self-regulation capability. The transcendent

Page 15 of 25
function typically manifests through symbols; it is experienced as a new attitude towards life.
The data show elements of this process carried out in every participant’s experience.
Building on this theory of compensation, Jung developed a broader concept of personality
development called ‘individuation’. He noticed that compensation served more to develop the
individual’s whole personality than simply dealing with one’s immediate problems. Contrary to
what individuals may believe about themselves, the ego, or primary agent of consciousness and
personal identity, is not in control but is rather led to the goal of wholeness by the unconscious.
Thus, the psyche not only maintains equilibrium, but is also self-realizing, purposive, and goal-
oriented (Aziz, 1990).
Reviewing the results from Jung’s framework, the data show strong correlation with the concept
of individuation, particularly when the essential structure is considered from the perspective of
ego development. The unfolding events that also resulted in transformation in every case align
with the concepts of the transcendent function and compensation.
Jung’s studies on synchronicity concluded that meaning is a connecting principle in the world,
and that it works in conjunction with cause and effect, which is more widely recognized as
responsible for organising reality (Jung and Pauli, 1955). The current study also indicates that
transformation of the individual becomes possible once meaning emerges.

Page 16 of 25
Further Observations of Study Results
Although these results refer to individuals, the ability to relate to uncertainty and large scale
change using non-rational modes of knowing and discernment (such as are found in Jungian
frameworks) have value for individuals in organisational contexts.
In addition to validating Jung’s concept of individuation, elements of the essential structure also
correlate with the literature on organisational change and transformation, especially when viewed
through the lens of complexity science.
Complexity and Organisations
Immediate similarities can be seen between this study’s results and observations gleaned from
literature on organisational change and transformation. For example, Heifetz’ framework for
adaptive leadership (1994), which seeks to transform rather than provide technical solutions,
identifies adaptive challenges requiring ‘sustained periods of disequilibrium’. The framework
also requires leadership behaviour called ‘embracing uncertainty’. Another kind of behaviour
concerns encouraging rich interactions through ‘sense-making’ which correlates with meaning
that arises through a relational understanding of the various elements of experience in the study’s
structure.
Since Lichtenstein’s studies (2000; 2009) offer representative examples of organisational
complexity principles from across the field, they are used in this paper as reference points. For

Page 17 of 25
example, he suggests a fourth condition of emergence, in addition to the three identified by
Prigogine (1955):
(1) conditions must be far from equilibrium;
(2) amplification of fluctuations near a threshold;
(3) self-organisation of structure composed of existing system elements;
(4) the fourth condition is gleaned from organisational research; and
(5) stabilization and negative feedback, which was demonstrated as critical to sustaining
successful transformations in organisations by Sastry (1997).
Note again that for emergence to occur, equilibrium must be disturbed; the system reorganises
itself (transformation, emergence); and the system re-stabilises using a feedback loop.
The fourth condition echoes the feedback loop found in the compensatory function described by
Jung, indeed they all appear to reflect the conditions identified in the study as essential to the
emergence of meaning. Elsewhere, Lichtenstein (Lichtenstein and Plowman, 2009) describes
behaviours that generate conditions for emergence in the organisational context including
‘disruption of existing patterns’, ‘sensemaking’, and even ‘embracing uncertainty’. Even a
superficial understanding of these terms indicates striking similarities that are recommended for
further exploration.

Page 18 of 25
Extrapolating from the Essential Structures for Organisational Use
The field of organisational complexity already addresses the experience of ‘collective
individuals’ from the complexity perspective. This study extends those results by providing a
complexity perspective on individual experience and introducing Jung’s concept of the dynamic
and self-regulating psyche, including the processes of compensation and the transcendent
function. It also introduces Jung’s concept of individuation which possesses the element of
teleology not typically found in other organisational perspectives. The essential structure reveals
how these elements interrelate, and lead to transformation. Although how they manifest may be
different, their existence at the organisational level is certain.
The deeper value of this study for organisations therefore, lies in its inclusion ofunconscious,
non-rational phenomena, acausal effects, and teleology or final causes. These critical elements
represent aspects of reality often unrecognised by traditional research. They are often taboo in
the arena of science, being regarded as overly subjective and non-quantifiable. But as years of
psychoanalytic research have demonstrated, these elements have substantive impact on human
perception and definition of reality, what we observe and experience.
For example, only one of the nine participants claimed a religious affiliation. Yet every
participant, over the course of the experience they shared, became convinced of a teleological
aspect to reality and for their lives in particular. This perhaps does not make it so, but is certainly
worthy of further study. In an organisational context, such an idea can have significant impact,

Page 19 of 25
that individual destiny has a goal that may extend to aspects of the organisation as well, not in a
deterministic sense, but by providing a larger sense of purpose and framework for meaning.
Consider also the direction to ‘embrace uncertainty’ found in Lichtenstein’s model for emergent
conditions (2009) which is challenging to achieve because it goes against typical organisational
requirements for metrics and control. Periods of uncertainty are often met with increased control
or disunity, not by embracing the fearful concerns that accompany disruptive cycles. Ironically, it
is precisely at these times when the potential for productive change has most to offer. This was
certainly true to a radical extent for the participants in the study. The study data also indicate that
‘how’ the period of uncertainty is navigated, matters. Several participants chose to engage their
dreams during this time, even without knowledge of Jung or his psychological framework. The
compensatory dynamic is revealed through dreams and synchronicities and can be tracked by
developing a practice of observation and journaling. Several participants in the study used their
dreams and synchronicities to guide them through phases of their lives. When logic and rational
planning no longer worked, these exercises reoriented them and proved very helpful in making
meaning of painful experiences. They also aligned them with what they came to consider their
personal destiny. The practice of following dreams, of developing individual intuition, and
recognizing synchronicities, all impart a larger understanding of the non-linear dynamics found
in life that are beyond one’s control. All of the participant’s post-experience continue to rely on
their dreams to reveal potential realities. Recognizing the teleological aspect behind one’s life
enables a trust that what transpires in life is not random, but may be part of a larger plan.

Page 20 of 25
One of the essential characteristics of synchronicity concerns the acausal relationship between
inner and outer events that nevertheless match in some way and are meaningfully connected.
Developing a capacity for recognizing the inter-connection of subjective and objective
experience facilitates a larger systems or holistic perspective of the situation. In this arena,
rational and linear approaches are usually not sufficient alone in integrating unconscious
material.
It may be unrealistic to expect that such practice will be readily adopted at the organisational
level, at least without prior education or training. But organisational members are not just
knowledgeable about the job they were hired to do, they are also individual members of
customer communities, and users of goods and services with first-hand knowledge of trends and
market shifts. In organisations where a healthy degree of intuition is encouraged, there is a
double benefit. Not only will each member be productive to the task at hand, but as members of
the community at large could provide feedback and information that could help the organisation
remain relevant to its customers.
Recommendations
In order to translate theory into practical application, this question must be answered, ‘What
practices facilitate the elements of this framework in an organisational context?’ A short list of
sample practices follows. These are general guidelines however, since novel, tailor-made
solutions will arise where co-workers are encouraged to be creative and flexible in sharing their
ideas.

Page 21 of 25
Dialogue
The practice of ‘dialogue’, as described by David Bohm (1996), is a regularly occurring,
deepening conversation between dedicated individuals where trust facilitates the ability to
address subjects otherwise too sensitive to discuss fully. This is an ongoing, long term activity
whose benefit builds the more it is utilised.
World Café
The World Café (Brown, 2005) is another example of emergent conversation but generally
occurs in single instances, or as needed. It helps foster understanding of the theoretical elements
of the transcendent function, and is a useful tool when enmeshed in especially intractable
situations. If the tension of opposing forces can be held without manipulation, eventually a well-
integrated third position emerges. This method has demonstrated how large groups of people can
quite quickly come to an emerging consensus around divisive issues.
Mind-mapping
These types of activities help teams track the relationships between and across the movement of
ideas. This can facilitate a greater ability to recognise patterns and relationships between
elements constituting synchronistic potentials. Story-telling and learning the symbolism in
mythologies can also facilitate deeper understanding of emergent patterns in nature. Using

Page 22 of 25
meaning to connect otherwise independent map elements can add further insight into a group’s
operations.
Improvisation
Group improvisational activities, stand-up comedy or speech routines, impromptu acting
sketches, are also examples of activities that foster greater ease in dealing with uncertain
situations. The point is to gain greater comfort level with one’s own creative ability to rise to
whatever occasion emerges. What is so often disregarded or even suppressed within the
organisational structure actually possesses, as this study shows, positive and creative resources
for resolving and even reconceiving periods of uncertainty into unique, transformational
opportunities.
Conclusion
Life consists of both rational and non-rational elements. The study of complexity in
organisations recognises this fact, but without also recognising and incorporating the non-
rational elements of individual psyche, organisations risk falling short. Meaning is also a
powerful tool that can offer important leverage in the organisational context. The study’s
essential structure holds insights into the nature not only of meaning in synchronicity, but also
transformation and change at a deeply human level that possesses value for organisational
contexts, especially when leveraging complexity frameworks. Applying non-rational approaches
to life’s challenges, both at individual and organisational levels, is critical to navigating

Page 23 of 25
uncertainty in a meaningful way. Extrapolating the individual study results in organisational
contexts is worthy of further study and would add considerably to the existing body of
knowledge on complexity in organisations.
References
Aziz, R., (1990), C. G. Jung’s Psychology of Religion and Synchronicity, Albany NY: State
University of New York Press.
Bohm, D., (1996), On dialogue, New York NY: Routledge.
Brooke, R., (1991), Jung and Phenomenology. Pittsburgh PA: Routledge.
Brown, J., (2005), The World Café: Shaping our Futures by Conversations that Matter, San
Fransisco CA: Berrett-Koehler Publishers, Inc.
Cambray, J., (2009), Synchronicity: Nature and Psyche in an Inter-connected Universe, College
Station TX: Texas A&M University Press.
Cavalli, C., (2013), Synchronicity and the Emergence of Meaning, Unpublished doctoral
dissertation, Fielding Graduate University, Santa Barbara.

Page 24 of 25
Giorgi, A., (2009), The Descriptive Phenomenological Method in Psychology: A Modified
Husserlian Approach, Pittsburg PA: Duquesne University Press.
Heifetz, R., (1994), Leadership without Easy Answers, Cambridge MA: President and Fellows of
Harvard College.
Hogenson, G.B., (2005), “The Self, the Symbolic and Synchronicity: Virtual Realities and the
Emergence of the Psyche”, Journal of Analytical Psychology, 50, 271–284.
Jaffe, A., (1984), The Myth of Meaning: In the Work of C. G. Jung, Zurich: Daimon.
Jung, C. G., and Pauli, W., (1955), The Interpretation of Nature and the Psyche, New York NY:
Pantheon Books Inc.
Lichtenstein, B., (2000), “Self-organised Transitions: A Pattern Amid the Chaos of
Transformative Change, The Academy of Management Executive, 14 (4), 128–141.
Lichtenstein, B., (2009), “Moving Far From Far-From-Equilibrium: Opportunity Tension as the
Catalyst of Emergence”, Emergence: Complexity and Organisation, 11 (4), 15–25.
Lichtenstein, B., and Plowman, D., (2009), “The Leadership of Emergence: A Complex Systems
Leadership Theory of Emergence at Successive Organisational Levels”, The Leadership
Quarterly, 20 (4), 617 – 630.

Page 25 of 25
Miller, J., (2004), The Transcendent Function: Jung’s Model of Psychological growth through
Dialogue with the Unconscious, Albany NY: State University of New York Press.
Prigogine, I., (1955), Introduction to the Thermodynamics of Irreversible Processes New York
NY: Wiley.
Romanyshyn, R. D., (2007), The Wounded Researcher: Research with Soul in Mind, New
Orleans LA: Spring Journal Books.
Sastry, A., (1997), “Problems and Paradoxes in a Model of Punctuated Organisational Change”,
Administrative Science Quarterly, 42 (2), 237–275.
Van Manen., (1990), Researching Lived Experience: Human Science for an Action Sensitive
Pedagogy, New York NY: State University of New York Press.
Von Franz, M. L., (1992), Psyche and Matter, Boston: Shambhala Publications, Inc.

Exploration of Meaning as Emergent Phenomenon in Transformation by Dr Cynthia Cavalli

Recommended

Recommended

More Related Content

What's hot

What's hot (20)

Similar to Exploration of Meaning as Emergent Phenomenon in Transformation by Dr Cynthia Cavalli

Similar to Exploration of Meaning as Emergent Phenomenon in Transformation by Dr Cynthia Cavalli (16)

Exploration of Meaning as Emergent Phenomenon in Transformation by Dr Cynthia Cavalli