What attracts me to this topic?

I have 3 main reasons. First one is related to my past education. I was educated in science at a specialised high school with a curriculum concentrated in natural science and mathematics. Even though, I had started to be a scientist, I didn’t continue my science education after high school and chose to study engineering in university. My detachment from natural sciences somehow continued as I developed a career in organisational development and consulting which made me exposed to social sciences. While I was feeling a sense of detachment from my educational roots, I came across with Fritjof Capra who is a physicist dealing with implications of natural science and exploring links between physics, nature, life, mind and even spirituality. His approach and work gave me much inspiration that there was a strong possibility to bridge my educational past with my future professional development. He was against the current dominance of Cartesian thinking and “mechanistic paradigm for the past three hundred years” with an ambition to push for western society to abandon conventional linear thought and the mechanistic views of Descartes. Critiquing Descartes' reductionistic view that everything can be studied in parts to understand the whole, Capra was one of the first writers to encourage me to see the world through the lens of complexity theory. His approach and thinking was about changing “the way we relate to each other and to our living natural environment, the way we deal with our health, the way we perceive our business organizations, our educational systems, and many other social and political institutions” His fresh vision which “embodies the basic principles of organization of all living systems” was a paradigm shift for me. (Capra, 1997)
Capra helped me to understand the new conception of mind. Capra was also my first introduction to Gregory Bateson’s thinking who is somehow the originator of this conception and also to Humberto Maturana and Francisco Varela who elaborated more extensively by in a theory known as the Santiago theory of cognition. The Santiago theory of cognition impressed me due to its unifying approach against Cartesian division of mind and matter. Capra’s unique contribution was his synthesis of the emerging theory of living systems with the integration of three criteria: Structure, pattern and process. “which are totally interdependent. In the history of science, the structure approach and the pattern approach had always been separate and competing”. He was very powerful in presenting that “the pattern of organization can only be recognized if it is embodied in a physical structure, and in living systems this embodiment is an ongoing process.” At the end these three so called separate criteria “- pattern, structure, and process - are three different but interconnected perspectives on the phenomenon of life.” (Capra, 1997)
I was simply awestruck by the subtext of most of Capra’s work: “Hidden connections between everything". (Capra, 1997) and the unique promise to link my educational past with my professional future.
Second reason is growth and learning where increasing my awareness about the moments of connectedness in my life which I see a strong element in my self-development.
“The more understanding you bring to your own experiences with flow, the more likely they can be repeated. Once experienced, flow becomes like a magnetic pole that pulls you toward it. Flow provides feelings that can be the most treasured of all our experiences. And often linked with this amazing feeling is superior performance. Flow experiences are often peak experiences. It is not surprising that when everything is optimal in your mind, the body produces outstanding performance. Flow is so special because everything comes together and feels perfect during it. We remember this feeling, and it becomes the standard of what life should always be. It can be the most tangible benefit of” these moments of flow. “It is the joy that brings” us back to doing it again and again.” (Csikszentmihalyi, 1990)

Heron calls this as transpersonal inquiry and outlines reasons for the transpersonal inquiry as following:

It raises everyone’s consciousness about the range of options available as a focus for the inquiry.
It provides a provisional and shared vocabulary for discussing the options and for coming to agreement about the focus of the inquiry.
It presents the options in a dogma-free zone, and takes some of the negative charge off those items which some people associate with oppressive forms of religion or new age dogmatism.
It creates a shared attitude - a spirit of inquiry about the spiritual and subtle - and interrupts tendencies in some people to authoritarian pronouncements about their beliefs.
It offers a preparatory training in the sort of discriminating awareness and critical subjectivity needed in the subsequent inquiry.
It empowers people to have faith in themselves, in six ways which I describe below. (Heron, 2000)
Therefore I develop a deeper understanding of a construct which is very meaningful for my personal quest, I will also be able to reflect my learning as a contribution to the body of knowledge with such an inquiry.
Third reason is professional where I will be able to to add value to the community of practice by inquiring into an area aiming to help organisations to be places where people can achieve growth and vitality.