Jacques de Gerlache & Patrick Corsi

Abstract In order to address the challenges of the Anthropocene relating to the fractured relationship between humans and nature, and in line with the objectives of No Limits to Hope, we propose innovative educational practices that can be adopted as policies. These practices aim to empower educators and practitioners to drive systemic change, incorporating existing knowledge, including traditional and indigenous wisdom. This paper particularly proposes establishing a transdisciplinary reconnection of knowledge systems. This vision requires the integration of all planetary components — ecological, spiritual, cultural, social, economic, and political — while respecting socio-cultural diversity and epistemological pluralism. This approach transcends traditional disciplinary boundaries, creating a holistic transformation of minds, mentalities, science, and worldviews. At the heart of this methodology lies René Magritte’s surrealist technique, which shows how art and science can come together to break free from fixed ways of thinking. Magritte’s paintings and their accompanying titles establish a dynamic relationship between reality and imagination, revealing the invisible through the visible and prompting shifts in consciousness. His work exemplifies the interplay of concepts and knowledge that is necessary for paradigmatic shifts. This transformative agency aims to overcome economic drifts, democratic fatigue, and divisive pseudo-truths through education and collective solidarity. The Alliance aspires to create a global agora, fostering shared experiences and mutual trust in order to realize a multicultural, symbiotic planetary destiny. The ultimate goal is a harmonized planetary community that functions like an Olympic convention, where cultures share experiences rather than compete, creating a planetary symphony based on mutual trust, solidarity, and benevolent compassion, and escaping the contemporary threats of nihilism and pseudo-truths.

Keywords: Transdisciplinarity – Planetary Governance – Reconnection – Magrittean – C-K theory.

1. A Planetary Vision Within the Human Dimension

1.1 A planetary alliance for rights and duties
“Reconnect” is the theme of the next World Environmental Education Congress (WEEC) in 2026. The Congress aims to contribute to the in-depth reorganization of knowledge, structures, and laws towards interdisciplinarity and transdisciplinarity. These dimensions are essential to the integration of all the physical, chemical, biological, and sociological components of the planet. Through transdisciplinary education, we can reconnect humanity and nature in a new covenant, reconnecting peoples and cultures. This approach takes full account of socio-cultural diversity, biodiversity, the relationship between humans and nature, and the role of epistemological pluralism. In this context, we could contribute to the adoption of an international Alliance and Convention on Planetary Rights and Duties. Real-time operational controls that ensure compliance with governance rules would establish this reconnection of all components of our planet, including the human dimension, within their specific conditions and ways of life.

1.2 The complexity of planetary life
Planetary life is a complex multiplicity that cannot be separated into its ecological, spiritual, cultural, social, economic, and political dimensions. Many forms of energy — spiritual, cultural, and material — can be mobilized and gathered within multiple groups or associations, from families to local, regional, and national communities. The challenge is to catalyze the emergence of a harmonizing movement in solidarity with an equitable and shared planetary ideal, while respecting the identity and societal autonomy of all biological communities and individuals. In this context, the question for No Limits to Hope is how to reorganize knowledge, structures, and laws toward interdisciplinarity and transdisciplinarity in order to produce a holistic metamorphosis capable of changing minds, mentalities, science, paradigms, and worldviews in each community, affecting all dimensions of planetary life in its complex multiplicity: ecological, spiritual, cultural, social, economic, and political. This recognizes the value of reactivating individual and collective memory, as Theodor Adorno puts it: “The only thing that distinguishes man from the animal is the ability to see the world through the eyes of another human being.” We must face the holistic challenge of catalyzing the emergence of a harmonizing movement in solidarity — a planetary ideal that is equitable and cooperative, and which respects the identity and societal autonomy of all biological communities and their individuals. This requires us to reorganize knowledge, educational practices, structures, and laws.

1.3 Escaping contemporary threats
The weakening of community belonging, a consequence of increased individual freedom, requires the reconstruction of educational pathways that promote harmony. This enables us to escape the barriers of pandemic frustrations generated by primary delusions that make instrumental not only facts but also feelings. Examples of this include Brexit, as expressed by Frans Timmermans in his book Fraternity: Reweaving Our Links. There are threats that attempt to restrict access to courses leading to reasonable outcomes, due to the significant weakening of the sense of belonging to a community — a logical consequence of increased individual freedom. Therefore, it is a matter of education to rebuild this path harmoniously, in order to escape the cancers of hatred and barbarism that some people are trying to impose on us. Steve Jobs captured this intersection beautifully: “I love living at the intersection between arts and sciences. This junction point itself has a magical aura.” We envisage a future of community and planetary diversity, with coherent borders that operate as gateways rather than barriers — like the boundaries between tissues within the same organism. This evolution could be realized by organizing a planetary mobilization resembling an Olympic Convention — a kind of agora where participants share experiences rather than compete. The finals would become a harmonized planetary symphony performed by all communities. This vision is realized through mutual trust and collective solidarity, combining sharing and benevolent compassion with altruism.

1.4 A new form of planetary mobilization
As Frans Timmermans quotes Albert Camus, “The only thing that distinguishes man from the animal is the ability to see the world through the eyes of another human being.” This implies a destiny of community and planetary diversity with coherent borders that are not walls but passages, like those between the tissues of the same organism. This capacity for empathy and perspective-taking is crucial for creating dynamics that facilitate holistic metamorphosis, encompassing intuitive and emotional dimensions, drawing on contributions from both science and the arts. The path to wisdom and universal love is exemplified by Buddha’s teaching: “The teaching is like a raft that is made to cross, not to be clung to.” This evolution could gradually materialize through a planetary mobilization such as an Olympic Convention, where participants share experiences to inspire others rather than compete. The finals would be a harmonized planetary symphony performed by all communities. Education should encourage a destiny based on mutual trust, collective solidarity, sharing, benevolent compassion, and altruism, promoting the realization of a multicultural and symbiotic ideal shared by all humanity. “Let the wise man live in his village like the bee, gathering nectar without damaging the flower in its color or perfume.” For this Convention of Planetary Rights and Duties, the question is how to agree on a new course that escapes storms and passive indifference, particularly in the face of economic drifts and democratic exhaustion. As Régis Debray and Frans Timmermans put it, this route must be adapted to the terrain and obstacles, with foundations, verges, and borders that structure and facilitate mutual exchanges and tolerance, enabling control of excesses. This tolerance is particularly important in the face of the impasses of nihilistic and stereotyped pseudo-truths that claim to be absolute and are progressively imposed by supposed economic, political, cultural, or religious saviors.

2. A Methodological Transformation Through Art

2.1 Introducing the Magrittean approach
A methodological approach to transforming learning and reconnecting humanity with nature could lead to a new alliance for a better future. As Paul Watzlawick said, “It isn’t how things really are that constitutes the problem and should be changed, but the premise of how things should be seen.” Reuniting arts and science requires a transformative agency capable of expressing both. René Magritte (1898–1967) challenges the perceptions of those who observe his work. While contemporary art is often characterized by its ability to abruptly trigger awareness, Magritte engages in a more gradual and unexpected process. His paintings teach key lessons about reconnecting and bringing about holistic change that can transform mindsets, mentalities, science, paradigms, and worldviews. The resonance between the objects in his paintings and their titles reveals how the invisible emerges from the visible, transcending common sense.

2.2 Diving into creative unknowns
In Magritte’s style, the artist of the unconscious reveals the unknown by engaging with the interplay of concepts and knowledge. Moving between reality and imagination, he hybridizes the world, reuniting the mundane with speculative propositions. Rather than using analogies or metaphors, he frames the emergence of a whole as a dynamic unity of painting and title. This overcomes fixed and reductive thinking, offering long-term solutions to alter thought patterns. His work exemplifies a paradigmatic shift, raising awareness of overlooked perspectives on matter, life, and consciousness.

2.3 Calling for a resonant method
Magritte provides a model for transformation. His titles function as undecidable propositions that challenge conventional thinking. Through his method, a poetic dimension emerges — an intuitive dynamic between knowledge, the object, and the image — recalling Saussure’s distinction between signifier and signified. The C–K theory of design models innovation through the interplay of Concept (C) and Knowledge (K) spaces, generating new ideas rooted in established knowledge.

2.4 Exemplifying with C–K theory
C–K structures creative reasoning through four operators: (1) generating root concepts (K→C); (2) expanding concepts (C→C); (3) producing new knowledge (K→K); and (4) reintegrating concepts (C→K). This iterative process builds systemic innovation, such as educational frameworks integrating indigenous knowledge into modern curricula.

2.5 Learning to transcend space and consciousness
For Magritte, both thought and life share thermodynamic processes. His art compels the viewer to “find an elsewhere,” transcending representation to stimulate consciousness. Space becomes a mathematical and conceptual category, transforming how we perceive relationships — a metaphor for the shift needed in education and governance to reconnect the human and planetary dimensions.

3. Conclusion
The key challenge for societies is to implement a metamorphosis of educational policies that empower systemic change. Inspired by Magritte’s topos — the bridge between art and science — this methodology fosters transdisciplinary transformation, reconnecting all planetary components while respecting cultural and epistemological diversity. It paves the way toward a multicultural and symbiotic human destiny built on trust, solidarity, and compassion. By integrating ecological, spiritual, cultural, social, economic, and political energies into a coherent whole, we can achieve civilizational transformation. Education, as the catalyst of this evolution, must cultivate inner values that harmonize knowledge and empathy — enabling humanity to walk a shared path toward wisdom and universal love.

I am honored to join the No Limits to Hope Forum and contribute to this urgent global conversation about the future of education. Drawing inspiration from Pope Francis’s vision, I believe that transforming education must begin with a radical commitment to hope—not as naive optimism, but as an active, decolonial force for healing, justice, and ecological stewardship. Educational systems should be rebuilt as communities of care, dialogue, and encounter, where the dignity and voices of historically marginalized peoples are centered and every learner is empowered to be an agent of change. Let us reject models rooted in exclusion, alienation, and “ideological colonization,” and instead cultivate educational environments where cultural diversity, local wisdom, and intergenerational solidarity are valued as essential resources for human and planetary flourishing. Hope, in this context, is not only possible—it is a shared responsibility and the foundation of a new compact for the common good.

1. Context and Rationale

Today’s world is marked by “epochal change”—environmental collapse, mass displacement, economic injustice, and persistent colonial legacies that drive exclusion and despair. Pope Francis recognizes that education has often played a complicit role in these realities, yet he sees a radical potential for schools, families, communities, and institutions to become sites of integral human development, solidarity, and renewal (Klein, 2023).

The educational “compact” has broken down: responsibility for forming persons has been ceded to market-driven, technocratic models, perpetuating colonial logics and alienation (Klein, 2023). This is apparent in persistent inequality, ecological devastation, and forced migration—failures of both colonial and neo-colonial educational paradigms (Francis, 2018; Pope Francis, 2022).

1. The Decolonial Character of Francis’s Vision

Francis’s educational proposal is decolonial in both critique and construction. In Pope Francis’s critique of domination, he identifies the root of educational crisis in coloniality and systems that prioritize economic outputs, marginalize indigenous and local knowledges, and disrupt holistic human flourishing (Klein, 2023). Pope Francis argues that integral human development education must nurture the full person—“head, heart, and hands”—not just as workers, but as agents of community and ecological harmony (Pope Francis, 2020; Klein, 2023).

On the pedagogical and epistemological aspect, Pope Francis has called on an Epistemic plurality that prioritizes dialogue as “an intrinsic requirement”—inviting mutual enrichment between cultures, identities, and knowledge systems (Pope Francis, 2018). This pedagogical and epistemological new paradigm should centralize the option for the marginalized: The most fragile and marginalized, especially in postcolonial contexts, must become central actors in shaping education (Klein, 2023).

III. Core Principles and Pedagogical Commitments

1. Interconnectedness and Care for the Common Home

Education should foster ecological consciousness and a spirituality of global solidarity—healing the rift between humanity and creation, individuals and society (Francis, 2018; Francis, 2015).

2. Dialogue, Encounter, and Relationality

Francis defines education as an “enterprise that demands cooperation”—a synthesis of reason, empathy, and action—through genuine dialogue, encounter, and inclusion (Pope Francis, 2020; Klein, 2022).

3. Centering the Human Person in Community

Formative processes must cultivate agency, discernment, and responsibility—especially for the poor, refugees, and historically excluded. This approach overcomes colonial patterns of exclusion and builds up person-in-community (Pope Francis, 2018; Pope Francis, 2020).

4. Education as an Act of Hope

Francis stresses education as a generator of hope: schools become places where despair and fatalism are broken by acts of solidarity, creativity, and mutual care (Klein, 2022; Pope Francis, 2020). Hope here is not rhetoric, but praxis—fueling cycles of renewal for individuals and their communities.

1. Implementation: Praxis and Institutional Reform

Pope Francis’s call for a Global Compact is a planetary covenant uniting all partners—schools, families, religious, civic, and governmental bodies—to “mend the fabric of human relationships” and reshape education based on global fraternity (Pope Francis, 2020).

Decolonizing Content, Methods, and Spaces: Curricula must include marginalized histories, indigenous epistemologies, ecological awareness, and dialogue-based pedagogies—eschewing both relativism and neocolonial imposition (Klein, 2022; Pope Francis, 2018).

Schools must be inclusive communities—replacing exclusion and meritocracy with mutual care and civic participation (Pope Francis, 2020).

Teachers, families, and institutions are called to be “artisans of hope”—practicing ethical responsibility and humility before otherness (Klein, 2022).

1. Contextual Hope: Educational Renewal for Colonized Areas

Francis’s vision resists the determinism of colonial legacy, market logics, and technocratic despair. Instead, it locates hope in: (1)The redemptive capacity of dialogue—where truth and beauty are found in every culture and encounter (Pope Francis, 2018; Klein, 2022). (2) A spirituality of care, healing relationships with self, others, the Earth, and the Divine (Pope Francis, 2020). (3) The creative agency and resilience of learners and communities—able to resist, reimagine, and rebuild systems for justice and authentic human flourishing (Klein, 2022).

Conclusion

This new educational dynamic invites the world—especially those in formerly or currently colonized areas—to leave behind models of fragmentation and domination. It calls for a revolution of hope, rooted in the agency of the marginalized, and realized through acts of care, dialogue, and a passionate commitment to building a truly human, connected, and sustainable common home.

References

Francis, P. (2015). Laudato Si. Paulines.

Francis, P. (2018). Pope Francis’ Apostolic Constitution “Veritatis gaudium” on ecclesiastical Universities and Faculties. https://press.vatican.va/content/salastampa/en/bollettino/pubblico/2018/01/29/180129c.html

Klein, L. F. (2023, March 9). How Pope Francis Sees Education. LA CIVILTÀ CATTOLICA. https://www.laciviltacattolica.com/how-pope-francis-sees-education/

Pope Francis. (2022). Address of His Holiness Pope Francis to Participants at the Seminar “Education: The Global Compact,” organized by the Pontifical Academy of Social Sciences | Uniservitate. https://repository.uniservitate.org/resources-repository/address-of-his-holiness-pope-francis-to-participants-at-the-seminar-education-the-global-compact-organized-by-the-pontifical-academy-of-social-sciences/

« Partout celles et ceux qui s’assemblent pour vivre la Terre et la rêver sont en train d’en réveiller les esprits. »
B. Glowzcewski

Je suis enseignante, retraitée. J’ai travaillé toute ma carrière, en Élémentaire et en Maternelle, avec comme Projet de classe, la Philosophie des 4 éléments de G. Bachelard. J’ai entendu « le cri » de notre Terre, en 1972, à l’âge de 15 ans, en écoutant le rapport du Club de Rome. C’est avec la force de notre expérience professionnelle, enseignés et enseignant, que je reprends le flambeau : « Maintenant nous serons le vivant qui tisse et qui bruisse. »
A. Damasio

• Quel « Être-au-Monde » pour devenir des « êtres-monde » ?

Et nous nous devons d’espérer sans aucune limite ! Si nous voulons laisser à nos enfants une Terre « Où atterrir ? ». Bien sûr, la tâche est immense. Mais nous savons que notre « À-Venir » commence sur les bancs de l’École. Main dans la main avec les familles.

• « Vivre la Terre »

Je laisse « une apprentie » dérouler le Fil Rouge de son métier d’élève. Prenons donc le chemin de l’école. Nous voilà dans la cour, mes élèves et moi, au « Premier matin du Monde ». Un cerisier vient de nous offrir son feu d’artifice, bouquets de lumière blanche étincelante.
« À l’ombre des fleurs de cerisier il n’est plus d’étrangers. »
Issa

Écoutons, aussi, la voix de Michel Serres : « La musique n’est pas un art, elle est le moment où toutes les muses vous parlent. » Une enfant de 3 ans n’est pas restée étrangère à la voix des Muses, elle l’a entendue, s’est ouverte à son Souffle, pour en faire jaillir sa propre musique. Magie de l’instant, comme nouveau feu d’artifice, d’une toute jeune « vivante » qui m’a adressé sa voix : « C’est le Printemps qui pousse ! ». J’ai dit voix, j’aurais pu dire Joie, au sens de Spinoza. Parce que je l’ai vue briller dans les yeux de cette enfant. Entendre la lumière du Cerisier et la réfléchir, par et dans son chant.

Au milieu de mes élèves, j’ai appris que les chants du Monde, des très grands comme des tout-jeunes poètes, peuvent définir la Résonance, cet Être-au-Monde philosophique d’H. Rosa, comme se laisser toucher et toucher le monde en retour.
« Celui qui entend la voix d’un chef-d’œuvre entend la voix de celui qui a inspiré l’artiste. » — (référence perdue)

La pulsion de Vie du Printemps, telle une Muse, inspire un enfant ou un artiste, Botticelli ou Vivaldi, et la voix du Printemps se fait entendre, en traversant l’enfant qui en joue la musique, en la recomposant, et l’interprète par et dans son nouveau chant. Duo qui crée, par-là, un nouveau matin du Monde, à danser ensemble. Le vent se lève.
« Toute chose n’est que la limite de la flamme à laquelle elle doit son existence. »
Rodin

Cœur à cœur, avec un Cerisier, « Co-Naître », comme « Créer des liens », comme le « Petit-Prince » et sa Rose.
« Un ton seul n’est qu’une couleur, deux tons c’est un accord, c’est la vie. »
H. Matisse

Des liens qui nous font tenir les uns aux autres. Terrestres, Humains et non-Humains.
« Lorsque l’enfant était enfant, il ne savait pas qu’il était enfant, tout pour lui avait une âme et toutes les âmes étaient une. »
Les Ailes du désir — Wim Wenders et Peter Handke

• « Vivre la Terre et la Rêver »

« Autrefois, au temps où le ciel était proche de la terre, les femmes dogons décrochaient les étoiles et les donnaient aux enfants. Quand ceux-ci étaient las de jouer, les mères leur reprenaient les astres et les replaçaient dans la voûte céleste. »
M. Griaule, Jeux dogons

Les étoiles, décrochées par Bachelard, s’appelaient la Méditerranée, un ballet de raies avec « Non credea mirarti » de La Somnambula de Bellini, chanté par M. Callas, « Poissons » d’Éluard, « La Vague » de Matisse, un album, Le chant des baleines.

« Tout enfant qui joue se comporte en poète en tant qu’il se crée un monde à lui. »
Sigmund Freud

Voici le monde créé par les enfants, leur Terre-Mère, où ils sont revenus. Souvenirs tout près, il est vrai. Et pouvoir y revenir, comme continuer de retisser le lien, pour marcher vers leur « à-venir ».

L’Espace-Temps du Jeu, comme emprunter le chemin du « Rêve éveillé » de G. Bachelard :
« Le rêveur lucide réalise une synthèse de la réflexion et de l’imagination. Alors la rêverie n’est pas un abandon, la rêverie est active, la rêverie prépare des forces et des pensées. »
Gaston Bachelard

C’est le BLEU où c’est loin.
La mer, c’est grand comme ça !
L’eau fait du doux, les bébés sont endormis, ils font des rêves…

Les enfants nagent tranquilles dans le silence. Les vagues nagent, les bébés flottent et les bonhommes tournent tout autour de la Planète.

J’ai rêvé de la Planète Bleue. J’ai rêvé des baleines, elles chantaient.

Il nage avec la vague. Il s’appelle le nageur. C’est toi qui as dit l’histoire du cordon.
« … et comme aux temps anciens, tu pourrais dormir dans la mer… »
P. Éluard

• Chanter le Monde

« Lorsque la terre respire cela s’appelle le vent L’eau qui devient un homme cela s’appelle le sang »
Tchouang-Tseu

Faisons le pari que le Chant, ici celui de la Mer, après en avoir réveillé les esprits, leur permette de revenir pour habiter, ensemble, et nous guider vers « Un Nôtre Monde ».
« Épaule contre nageoire », dans « L’Eaucéan » dirait F. Sarano.

« Le monde est parcouru de lignes de chant. Il appartient à chacun de les parcourir et de les reparcourir sans cesse, en chantant, parce que sous ses pas, quelque chose s’éveillera. Mais si le chant s’arrête, le monde s’arrêtera aussi. »
Mythe aborigène

After four years of facilitating the Regenerative Leadership Journey and witnessing over 1,000 alumni from 64 nations engage with regenerative transformation, we offer these reflections on what we have learned about supporting cultural change through transformative learning.

Bridging the Knowledge-Action Gap
Traditional adult education often remains trapped in intellectual frameworks that fail to generate behavioral and systemic change. Through
the Journey, we learned that transformative learning requires engaging multiple ways of knowing simultaneously: rational, intuitive, somatic, and relational.
The seasonal framework we developed mirrors natural cycles, beginning each cohort in Winter by exploring the “Story of Separation” that
underlies our broken relationship between humans and nature, feminine and masculine, mind and body, inner and outer. This approach addresses Anthropocene challenges by helping participants recognize and interrupt internalized extractive patterns before attempting regenerative solutions. We discovered that without this foundational work of examining colonial, capitalist, and anthropocentric conditioning, systemic change efforts often remain superficial.

Community as Transformative Container
Perhaps our most significant learning relates to the power of community-centered learning. The “Soil Agreement” process, where each
cohort co-creates their relational principles, demonstrates how participatory approaches can transform educational dynamics. Rather than
imposing predetermined structures, we learned to trust emergent collective wisdom.
Our monthly Live Integration Sessions evolved from traditional facilitation toward collective sense-making. Participants also bring
real-world challenges into shared exploration, with “Wisdom Seat Sessions” allowing peer-to-peer support to replace expert-led
instruction. This shift revealed how community intelligence often exceeds individual expertise in navigating complex systemic challenges.
Home Circles of 5-7 participants provide ongoing intimate practice spaces, while community-led sessions in the program’s final months
enable travelers to step into leadership roles. These design elements cultivate both personal transformation and collective capacity for
systemic change.

Indigenous Wisdom and Decolonial Practice
Integrating Indigenous knowledge required moving beyond appropriation toward right relationship. We learned to engage Indigenous wisdom through reciprocity and respect, inviting guest speakers like Lyla June Johnston and Dra. Rocío Rosales Meza to share their perspectives directly rather than translating their knowledge through Western frameworks.
The decolonial dimension proved essential for addressing Anthropocene challenges. Participants explore how internalized colonial patterns show up in business models, leadership practices, and daily behaviors. This uncomfortable but necessary work creates foundation for genuinely regenerative alternatives rather than green-washed versions of extractive systems.
Cultural adaptations in Spanish and Japanese emerged organically from alumni, demonstrating how regenerative approaches can spread while honoring local contexts.

Innovative Educational Practices
Several specific innovations emerged from our four-year experience:

Cyclical Learning Design: Structuring education around natural rhythms rather than academic calendars creates deeper integration. Participants consistently report how seasonal metaphors help them navigate personal
and professional transitions.
Embodied Integration: Moving beyond cognitive learning to include physical practices, emotional processing, and spiritual dimensions. Live
sessions always include movement and grounding, recognizing that transformation happens through the whole person.
Living Library: Creating open-source resource collections that evolve with community contributions rather than static curricula. This approach honors that knowledge is relational and contextual rather than fixed.

Systemic Impact and Ripple Effects
The thriving alumni community demonstrates how transformative learning extends far beyond formal program boundaries. Over 30 self-organized groups now operate globally, from Singapore to Switzerland. Alumni gatherings across Denmark, France, Portugal, and Germany show how community bonds sustain ongoing transformation.
The Community of Care and Practice, facilitated entirely by alumni, exemplifies how learning communities can become self-sustaining
ecosystems. Annual gatherings like the one in Selgars Mill (UK), where up to 40 participants collectively co-created the entire program
on-site, prove communities possess innate wisdom for self-direction when given supportive containers.
Alumni are embedding regenerative principles into educational institutions, organizations, and communities worldwide. Dedicated
sub-communities focus on regenerative education, with academics forming alliances to share best practices around transforming educational
systems.

Business Model as Educational Tool
Our regenerative business model became integral to the learning experience. The “Robin Hood Principle” enables corporate sponsorships to
fund Global South scholarships, creating South-North partnerships based on reciprocity. Ten percent of revenue flows to regenerative projects prioritizing land restoration and Indigenous voices.
This approach teaches participants that regenerative transformation requires aligning values with economic structures rather than treating
social responsibility as separate from core business functions.

Implications for Educational Policy
Four years of experience suggests several policy implications:

Recognition of Multiple Intelligences: Educational frameworks must expand beyond cognitive assessment to honor emotional, somatic, and
relational capacities essential for navigating complexity.
Community-Centered Design: Policies should support peer-to-peer learning models and community-led initiatives rather than exclusively
expert-driven instruction.
Cultural Humility Requirements: Programs addressing global challenges must incorporate decolonial practices and Indigenous wisdom through authentic relationship rather than superficial inclusion.
Cyclical Rhythms: Educational calendars and assessment cycles could align more closely with natural rhythms rather than purely industrial
timelines.
Systemic Thinking Integration: Curricula must address root causes of current crises rather than focusing solely on technical solutions
disconnected from underlying worldview shifts.

Ongoing Challenges and Learning Measuring transformation remains complex when change happens through consciousness shifts rather than quantifiable outputs. We continue learning how to balance global accessibility with cultural specificity and individual growth with collective capacity.
The predominantly online format enables global reach while limiting embodied connection. We are exploring hybrid approaches that honor both accessibility and in-person community building.

Supporting Educators
For educators seeking to drive systemic change, our experience suggests several key principles: trust community wisdom over individual
expertise, address worldview and emotional dimensions alongside intellectual content, create containers for uncomfortable exploration of
current system roots, and align educational practices with the values being taught.
The Journey demonstrates that adult learning can serve as laboratories for practicing the regenerative future we seek to create. When
educational design embodies the principles it teaches, participants develop both intellectual understanding and embodied capacity for
leading transformation in their communities. Our experience confirms that transformative learning requires transformative educational approaches. As we face unprecedented global challenges, education must evolve beyond information transfer toward cultivating the relational, emotional, and systemic capacities needed for creating life-affirming alternatives to current degenerative patterns.