Listening to a nice talk by Gil Fronsdel tonight on intention. THis is intention from a Buddhist perspective, not from a new age perspective. the difference for me is that the former is intention that informs action, the later is a passive state that somehow manifests things. I practice the former.
From his talk, a couple of useful observations…
First, many people when they are asked to state their intention actually come up withe a negative intention: “To not repeat the mistakes of my parents, to be alone, to leave my job.” Such intentions are valid by don’t lead to action. If you find yourself considering an intention like this, Fronsdel counsels to reframe this as a positive intention by asking “Fine, then what? What will that get you” The key here is to cultivate action that is rooted in intention. To do that you need to find a positive, generative intention.
Second, Fronsdel talks about reframing “intention” as “dedication.” I like this partly as a way of moving away from what is becoming an empty word: intention. Fronsdel asks “What is your life dedicated to?” This question helps to frame an inquiry into one’s intention as an inquiry into one’s life that exists for others.
So, to what is your life dedicated?
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Check this quote:
Social scientist Herbert Simon wrote in 1971
IN an information rich world, the wealth of information means the death of something else: a scarcity of whatever it is that information consumes. What information consumes is rather obvious: it consumes the attention of its recipients. Hence the wealth of information creates a poverty of attention.
It’s just plain obvious that information consumes attention, but it is not always apparent how it is working on us.
Last night, I was at my weekly TaKeTiNa session with friends Brian Hoover and Shasta Martinuk, exploring what happens when we induce groove and confusion using rhythm, stepping and voice, and I was really struck with an exploration of the polarity between planning and doing.
One of the questions we were playing with was “What do you do with space?” The rhythmic pattern we were working with had moments of lots of space, and moments where several movements happened all at once. It was a kind of sprung rhthym, all carried over a steady beat. What I noticed was that in the spacious moments, I took time to get myself ready for the next burst of activity instead of resting in that spaciousness. The result was that, to the extent that my mind was living in the future, my body went there as well and I ended up often doing things AHEAD of the beat.
In other words there was so much information I was taking in, including information about what to do next, what to sing, how the polyrhythms worked, what else was going on in the room, that my attention to the present moment was erased and I had a hard time just DOING.
This polarity between planning and doing is familiar to me. When I meditate, and when my thoughts drift, they almost always drift to the future, to things I need to do or should be doing. I notice that this keeps me away from being in the present and actually paying attention to what is happening all around me.
In group settings, this imbalance can lead to me missing a whole bunch of information about where a group is at, if my mind is fixed on where we are going, or where we need to go.
By contrast, when I focus on the present, and on doing rather than planning, I am in balance. Balance in this case means that every part of my mind and body is HERE. Imbalance is when some part of your mind or body shifts elsewhere, and you very often topple in that case – physically or otherwise. Being present opens up the spaciousness of the present moment (what Harrison Owen calls “Expanding our Now“) and ironically opens many more possibilities and pathways for action.
So my learning from all of this is that information overload obscures attention, fills space and limits possibilities.
Think about that the next time you need to do a comprehensive environmental scan!
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Was listening on the beach yesterday to a good talk by Joseph Goldstein about four reflections that bring the mind to dharma. These relections are used by Buddhists to become mindful in everyday life. Mindfulness – individual and collective – is a resource in short supply in the world. A lot of the hosting work I do is about bringing more mindful consciousness to what groups are doing. These four reflections are useful in that respect.
From a dharma perspective, the four reflections are:
- Precious human birth
- Contemplation of impermanence
- The law of karma
- Defects of samsara
On their own these are esoteric terms, especially if you are not familiar with the Buddhist world view. But in practice they look like this:
- Be aware of possibility. What is possible right now? What is the gift of the present moment? If we were to think about what we could do right now, what would be the most valuable thing we could do?
- Everything changes. What we are experiencing right now will pass. We cannot know what will come, so we must prepare to be agile rather than prepare to be stable. Can we be as flexible as the changing nature of the world around us? If no, we risk being locked in an old operating system.
- Action brings results. And in a complex system, cause and effect cannot be isolated. Therefore what matters is awareness, and consciousness about what we are doing in every given moment. What are the things we do habitually that get us into trouble? If I intervene in a group now, what effect might that have over the long term? Be aware of motivations and try to stop acting habitually.
- We keep ourselves locked in repeating patterns. What are the patterns and behaviours we need to let go of to free us up for creativity, innovation or real change? What are the things we are doing now that limit us from doing anything differently.
In some workshops I have used these concepts to bring a deeper set of questions to work we are doing. For example, with a group of Native radio stations with whom we were trying to determine their impact, we kicked off a conversation with the question”If you were to disappear tomorrow, what would your community miss?” This dealing with one’s death is a great way to determine the impact you are having now, and it truly leads to a deeper reflection on what is going on.
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Over the past few years, I have enjoyed watching Otto Scharmer’s practice develop as he moves between the world of high level systems thinking and grounded facilitation practice. The first book he helped write, Presence, was a lovely distillation of his reasearch and I have been working a lot with his new book, Theory U, with its grounding in practice, to work with networks and communities who are trying to access the source of their collective futures.
I have also appreciated his willingness to openly share the tools he and the presencing community have been developing at the Presencing Institute website. It means that we can play with and prototype the use of the tools in different contexts. One of the tools which I have used a lot is the Theory U journalling practice. At the past two Art of Hosting trainings (Bowen Island in September, and Springfield, IL earlier this week) we used that practice to reflect and ground the experience of the Art of Hosting and to set up a way of diving into what comes next, as a way of leaving the deep space of learning together and re-entering the world.
Here are Otto’s questions, taken from the latest version at the Presencing website. The last question is one I have been using as well. The instruction here is to go sort of quickly through these questions, not to get stuck, but to flow through the process. This can be done either as a solo exercise or in groups. If you are working in groups, you could move into a period of small group conversation about some of the learning. The whole things takes 25 minutes minimum, if you give people a minute or so for reflection and writing. I do it the way Otto does it, by reading the questions aloud to the group and having people reflect and write silently the first answers that come to them:
[ 1 ] Challenges: Look at yourself from outside as if you were another person: What are the 3 or 4 most important challenges or tasks that your life (work and non-work) currently presents?
[ 2 ] Self: Write down 3 or 4 important facts about yourself. What are the important accomplishments you have achieved or competencies you have developed in your life (examples: raising children; finishing your education; being a good listener)?
[ 3 ] Emerging Self: What 3 or 4 important aspirations, areas of interest, or undeveloped talents would you like to place more focus on in your future journey (examples: writing a novel or poems; starting a social movement; taking your current work to a new level)?
[ 4 ] Frustration: What about your current work and/or personal life frustrates you the most?
[ 5 ] Energy: What are your most vital sources of energy? What do you love?
[ 6 ] Inner resistance: What is holding you back? Describe 2 or 3 recent situations (in your work or personal life) where you noticed one of the following three voices kicking in, which then prevented you from exploring the situation you were in more deeply:Voice of Judgment: shutting down your open mind (downloading instead of inquiring)
Voice of Cynicism: shutting down your open heart (disconnecting instead of relating)
Voice of Fear: shutting down your open will (holding on to the past or the present instead of letting go)[ 7 ] The crack: Over the past couple of days and weeks, what new aspects of your Self have you noticed? What new questions and themes are occurring to you now?
[ 8 ] Your community: Who makes up your community, and what are their highest hopes in regard to your future journey? Choose three people with different perspectives on your life and explore their hopes for your future (examples: your family; your friends; a parentless child on the street with no access to food, shelter, safety, or education). What might you hope for if you were in their shoes and looking at your life through their eyes?[ 9 ] Helicopter: Watch yourself from above (as if in a helicopter). What are you doing? What are you trying to do in this stage of your professional and personal journey?
[ 10 ] Imagine you could fast-forward to the very last moments of your life, when it is time for you to pass on. Now look back on your life’s journey as a whole. What would you want to see at that moment? What footprint do you want to leave behind on the planet? What would you want to be remembered for by the people who live on after you?
[ 11 ] From that (future) place, look back at your current situation as if you were looking at a different person. Now try to help that other person from the viewpoint of your highest future Self. What advice would you give? Feel, and sense, what the advice is–and then write it down.
[ 12 ] Now return again to the present and crystallize what it is that you want to create: your vision and intention for the next 3-5 years. What vision and intention do you have for yourself and your work? What are some essential core elements of the future that you want to create in your personal, professional, and social life? Describe as concretely as possible the images and elements that occur to you.
[ 13 ] Letting-go: What would you have to let go of in order to bring your vision into reality? What is the old stuff that must die? What is the old skin (behaviors, thought processes, etc.) that you need to shed?
[ 14 ] Seeds: What in your current life or context provides the seeds for the future that you want to create? Where do you see your future beginning?
[ 15 ] Prototyping: Over the next three months, if you were to prototype a microcosm of the future in which you could discover “the new” by doing something, what would that prototype look like?
[ 16 ] People: Who can help you make your highest future possibilities a reality? Who might be your core helpers and partners?
[ 17 ] Action: If you were to take on the project of bringing your intention into reality, what practical first steps would you take over the next 3 to 4 days?
[ 18 ] Anchoring: What is one question you could take with you that would anchor this intention and keep you checking into it?
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Following a great talk from Gil Fronsdel on how self is constructed, I had a nice insight yesterday about personal identity.
Fronsdel says that when something happens, there are three things going on:
- There is the reality
- There is what we think about the reality
- There is the “I” that is thinking.
These are conditional, that is, they depend on and arise from each other. When I see something, I think something about it and my self in strengthened. For example:
- It’s raining today
- I hate rainy days.
- I’m not suited to living in a rainforest!
In Buddhism, we get locked into suffering when we think ABOUT something and then believe that thought. Who we are, our core identity, is in fact a set of stories we believe about our preferences about reality.
As a facilitator, this simple construction is a very important tool to use to reach clarity before working with a group. Imagine this construction:
- People are yelling at each other.
- They are in conflict and I hate conflict.
- I am a peacemaker.
So yes, but in the moment, you are going to suffer some when the meeting you are running counters your experience of yourself. You will think that you are failing if you are “a peacemaker” and yet your participants ar eyelling at each other. As a facilitator, when I get caught in that kind of thinking, I notice that I immediately become quite useless to the group. Why? Because I have left reality and I am spinning around in my thinking about reality, suffering and self-involved as my identity and ego get challenged.
People who have no thoughts about conflict are incredibly resourceful when yelling arises. They simply see yelling, they are able to listen and observe and notice what is happening. But those of us that are still working on our comfort with conflict might shy away from it, shrink away in fear, try to paper over differences or deny the reality of the moment in favour of a temporary comfort.
This is why it’s always good to work with people, especially with people who are afraid of different things than you are.
Working on this stuff is a key personal practice for me. I do it with meditation as well as working with Byron Katie’s method, called “The Work” to inquire into the thoughts and beliefs that are causing me suffering. My partner Caitlin Frost uses The Work as a cornerstone to her coaching practice, and it’s a real gift to have that available in our little firm. It lets me do much more than I ever could on my own. I’m curious wht your experiences are and what your practices are to challenge the constructions of mind that limit your own work in certain situations.
Tomorrow, a post on what this process looks like at the collective level.