How would you describe your coaching style? What questions would you bring to a client situation?
In my experience, it depends on a whole range of factors including the client, the relationship, the situation and what beliefs and expertise I, as coach, may hold. It also depends on what frame of reference or approach I and the client believe could be most beneficial. Some coaches are committed to a specific theory, philosophy or approach. Others are more fluid or eclectic.
Take, for instance, a leader in a Christian organisation struggling with issues in her team. The coach could help the leader explore and address the situation drawing on any number of perspectives or methods. Although not mutually exclusive, each has its own focus and emphasis. The content and boundaries will reflect what the client and coach believe may be significant:
Appreciative/solutions-focused: e.g. ‘What would an ideal team look and feel like for you?’, ‘When has this team been at its best?’, ‘What made the greatest positive difference at the time?’, ‘What opportunity does this situation represent?’, ‘On a scale of 1-10, how well is this team meeting your and other team members’ expectations?’, ‘What would it take to move it up a notch?’
Psychodynamic/cognitive-behavioural: e.g. ‘What picture comes to mind when you imagine the team?’, ‘What might a detached observer notice about the team?’, ‘How does this struggle feel for you?’, ‘When have you felt like that in the past?’, ‘What do you do when you feel that way?’, ‘What could your own behaviour be evoking in the team?’, ‘What could you do differently?’
Gestalt/systemic: e.g. ‘What is holding your attention in this situation?’ ‘What are you not noticing?’, ‘What are you inferring from people’s behaviour in the team?’, ‘What underlying needs are team members trying to fulfil by behaving this way?’, ‘What is this team situation telling you about wider issues in the organization?’, ‘What resources could you draw on to support you?’
Spiritual/existential: e.g. ‘How is this situation affecting your sense of calling as a leader?’, ‘What has God taught you in the past that could help you deal with this situation?’, ‘What resonances do you see between your leadership struggle and that experienced by people in the Bible?’, ‘What ways of dealing with this would feel most congruent with your beliefs and values?’
An important principle I’ve learned is to explore options and to contract with the client. ‘These are some of the ways in which we could approach this issue. What might work best for you?’ This enables the client to retain appropriate choice and control whilst, at the same time, introduces possibilities, opportunities and potential new experiences that could prove transformational.
I took my mountain bike for repairs last week after pretty much wrecking it off road. In the same week, I was invited to lead a session on ‘use of self’ in coaching. I was struck by the contrast in what makes a cycle mechanic effective and what makes the difference in coaching. The bike technician brings knowledge and skill and mechanical tools. When I act as coach I bring knowledge and skills too - but the principal tool is my self.
Who and how I am can have a profound impact on the client. This is because the relationship between the coach and client is a dynamically complex system. My values, mood, intuition, how I behave in the moment…can all influence the relationship and the other person. It works the other way too. I meet the client as a fellow human being and we affect each other. Noticing and working with with these effects and dynamics can be revealing and developmental.
One way of thinking about a coaching relationship is as a process with four phases: encounter, awareness, hypothesis and intervention. These phases aren’t completely separate in practice and don’t necessarily take place in linear order. However, it can provide a simple and useful conceptual model to work from. I’ll explain each of the four phases below, along with key questions they aim to address, and offer some sample phrases.
At the encounter phase, the coach and client meet and the key question is, ‘What is the quality of contact between us?’
The coach will focus on being mentally and emotionally present to the client…really being there. He or she will pay particular attention to empathy and rapport, listening and hearing the client and, possibly, mirroring the client’s posture, gestures and language. The coach will also engage in contracting, e.g. ‘What would you like us to focus on?’, ‘What would a great outcome look and feel like for you?’, ‘How would you like us to do this?’
(If you saw the BBC Horizon documentary on placebos last week, the notion of how a coach’s behaviour can impact on the client’s development or well-being will feel familiar. In the TV programme, a doctor prescribed the same ‘medication’ to two groups of patients experiencing the same physical condition. The group he behaved towards with warmth and kindness had a higher recovery rate than the group he treated with clinical detachment).
At the awareness phase, the coach pays attention to observing what he or she is experiencing whilst encountering the client. The key question is, ‘What am I noticing?’
The coach will pay special attention to e.g. what he or she sees or hears, what he or she is thinking, what pictures come to mind, what he or she is feeling. The coach may then reflect it back as a simple observation, e.g. ‘I noticed the smile on your face and how animated you looked as you described it.’ ‘As you were speaking, I had an image of carrying a heavy weight…is that how it feels for you?’ ‘I can’t feel anything...do you (or others) know how you are feeling?’
(Some schools, e.g. Gestalt or person-centred, view this type of reflecting or mirroring as one of the most important coaching interventions. It can raise awareness in the client and precipitate action or change without the coach or client needing to engage in analysis or sense-making. There are resonances in solutions-focused coaching too where practitioners comment that a person doesn’t need to understand the cause of a problem to resolve it).
At the hypothesis stage, the coach seeks to understand or make sense of what is happening. The key question is, ‘What could it mean?’
The coach will reflect on his or her own experience, the client’s experience and the dynamic between them. The coach will try to discern and distinguish between his or her own ‘stuff’ and that of the client, or what may be emerging as insight into the client’s wider system (e.g. family, team or organisation). The coach may pose tentative reflections, e.g. ‘I wonder if…’, ‘This pattern could indicate…’, ‘I am feeling confused because the situation itself is confusing.’
(Some schools, e.g. psychodynamic or transactional analysis, view this type of analysis or sense-making as one of the most important coaching interventions. According to these approaches, the coach brings expert value to the relationship by offering an explanation or interpretation of what’s going on in such a way that enables the client to better understand his or he own self or situation and, thereby, ways to deal with it).
At the intervention phase, the coach will decide how to act in order to help the client move forward. Although the other three phases represent interventions in their own right, this phase is about taking deliberate actions that aim to make a significant shift in e.g. the client’s insight, perspective, motivation, decisions or behaviour. The interventions could take a number of forms, e.g. silence, reflecting back, summarising, role playing or experimentation.
Throughout this four-phase process, the coach may use ‘self’ in a number of different ways. In the first phase, the coach tunes empathetically into the client’s hopes and concerns, establishing relationship. In the second, the coach observes the client and notices how interacting with the client impacts on him or herself. The coach may reflect this back to the client as an intervention, or hold it as a basis for his or her own hypothesising and sense-making.
In the third, the client uses learned knowledge and expertise to create understanding. In the fourth, the coach presents silence, questions or comments that precipitate movement. In schools such as Gestalt, the coach may use him or herself physically, e.g. by mirroring the client’s physical posture or movement or acting out scenarios with the client to see what emerges. In all areas of coaching practice, the self is a gift to be used well and developed continually.
What is real, what is true, how can we know? These are questions that have vexed philosophers for centuries. In more recent times, we have seen an increasing convergence between philosophy and psychology in fields such as social constructionism and existential therapy. How we experience and make sense of being, meaning and purpose is inextricably linked to how we behave, what we choose and what stance we take in the world.
As a Christian and psychological coach, I’m intrigued by how these fundamental issues, perspectives and actions intertwine with my beliefs, spirituality and practice. Descartes once wrote, ‘If you would be a real seeker after truth, you must at least once in your life doubt, as far as possible, all things.’ It’s as if we must be prepared to suspend all assumptions about ‘what is’, to explore all possibilities and dare to think the unthinkable in order to grow and make our best contribution.
Things are not always as they at first appear. There are sometimes multiple explanations for the same phenomenon, depending on the frame of reference we or others use to interpret it (see, for instance, Gareth Morgan’s seminal work, Images of Organisation, 1986). We are sometimes blinded to what’s in front of us by our prejudices, preconceptions, cultural constraints or rigid views of the world. It can be hard to maintain healthy scepticism without cynicism.
I see it with clients, sometimes in myself too. A sense of being trapped by a fixed Gestalt, a cognitive distortion, an inherited or learned belief system. An inability to see, to recognise the box that we’re in, never mind to see or think outside of it. An avoidance of deep, difficult questions because of the discomfort, confusion or anxiety they may evoke. If we’re not careful, if we can’t find the right help when we need it, it may limit our lives and our learning.
I think this is where coaching can play a very important role, helping pose and address some deep questions. Nick Bolton commented insightfully in Coaching Today that, ‘To explore a coaching issue existentially is to understand the relationship that the presenting problem has to the human condition to which it is a response, and to remain focused on enabling a change of perspective that allows the client to move past their current challenge.’
He also provided some helpful examples: ‘For instance, how is a client’s procrastination around something that seems to matter to her a failure to remember that life comes to an end? How is a client’s need to be unconditionally loved by his partner an attempt to deal with existential rather than interpersonal isolation? (And the solutions are very different things). How is someone’s lethargy simply a part of their fear of taking responsibility for their life?’ (July 2013, p17)
A metaphysical, existential or theological dimension can shift the entire paradigm of the coaching conversation. The question of whether a client should apply for this or that job is influenced by her sense of purpose. If she is willing to consider that God may exist and have a plan for her life, the whole situational context will change. It can be a dizzying and exciting experience, yet it’s really a question of how courageous and radical we and the client are prepared to be.
I met with a group of Christian bikers yesterday who were discussing the Paris to Dakar rally. During the course of the conversation, the group leader spoke about the incredible teamwork and logistics involved in achieving success in such a gruelling event. He compared it by analogy to supporting each other as friends and fellow bikers on an exciting yet demanding journey of faith. He mentioned how we sometimes talk about the ideal team as a ‘well-oiled machine’. It was certainly a metaphor that appealed to the group. He went on, however, to challenge the metaphor. ‘A team isn’t a machine. It’s people. People like us. People like you and me. People who are different to each other, each with their own personality, talents – and quirky habits.’
He went on. ‘It’s that kind of team that I want to be part of. A team of friends who care deeply about each other, look out for each other, support each other, laugh together, cry together, pull together. A machine does none of those things. It’s cold, efficient, impersonal, inhuman. The machine metaphor is all about performance. The team I’m talking about is all about relationships.’ One bloke piped up with a playful glint in his eye. ‘This group is nothing like a well-oiled machine. It’s more like a buckled wheel – and I love it!’ As I looked around the room at these leather clad men, each with his own mixed life story of brokenness and success, I could see what he meant. There’s something about this team that's intensely human, personal and real.
I reflected more as I rode home. I thought back to teambuilding events I’ve been involved with, team coaching experiences, team models and technical scientific psychometrics. This man wasn’t simply advocating a different team model to the norm, a different team focus or approach. He was advocating a radically different existential–spiritual paradigm to that we find in many Western organisations today. He was challenging an over-emphasis on performance and efficiency that loses sight of humanity and meaning. I was taken back to a conversation with an African colleague who once commented, ‘I know Western organisations are preoccupied with targets and metrics. Our invitation, however, is to meet with us as people and to walk together.’
Is this hopelessly naïve, idealistic and unrealistic? What about all the pressures organisations face in increasingly competitive markets? What about increasing demands from boards, employees and shareholders for greater accountability, productivity and profits? What about organisational cultures that foster internal competition too? I agree, it’s a real challenge. It calls for visionary, courageous leadership, a radical step back to consider deep questions of identity, meaning and purpose at organisational and wider stakeholder levels. It begs profound questions, e.g.‘What is influencing our beliefs about what is most important to us?’ ‘What is driving our behaviour?’, ‘How can we be more human?’, ‘What legacy do we want to leave in the world?’
I’ve had the privilege of working with some leadership teams that have taken this challenge seriously. Admittedly, it felt counter-intuitive at the time, especially at first. How to build in a more explicit spiritual-humanising dimension to the organisation’s thinking, practice and culture in the midst of intense organisational busyness, pressures and deadlines? Wouldn’t it take more time than was available, slow things down? I could feel the understandable tension alongside the aspiration. One team decided to bite the bullet. Its 2hr meetings had constantly packed agendas. It struggled to work through everything and the pressure felt relentless. Some felt tired and wondered in conversations offline about their team’s sustainability and their own ability to cope.
We discussed how it would feel to check in with each other and with God at the start of each meeting - and they were open to experiment. We decided to allow 20 mins of each 2 hour meeting so that people could arrive and breathe before diving into business. As they settled in, they shared stories of how they were feeling, what was happening in their worlds at the moment, what was preoccupying them. They practised active listening, being genuinely present to each other. Sometimes they prayed. At the end of the 20 mins, they felt more relaxed and focused with a stronger sense of team spirit. They used the next 5 minutes to revisit the agenda: ‘What now stands out as most important to us?’ ‘How shall we do this?’, ‘What do we need to do this well?’
The team commented after practising this for a few months on how it had transformed their relationships and meetings. Their times together felt more focused, inspiring, energising, open, honest, human, and productive. They achieved higher quality and faster results. They began to identify ways of working that served them well (e.g. speak up; hear well; challenge; support) and used bright green cards light-heartedly to signal and affirm when anyone in the team modelled those behaviours. When others joined them for their meetings, they explained their new team culture and invited them to join in too. The effect was electric. It modelled inspiring team values and effective ways of working that extended beyond the team into the wider organisation.
So, some questions for reflection. What difference do you, your team and organisation want to be and to make in the world? How far and how often do teams you are part of feel and act like a human place? What are your best and worst experiences of team? What made the biggest difference? What kind of person, team or organisation do you aspire to be and become? What kind of personal, team and organisational leadership will it call for to succeed? What will 'success' look and feel like for those involved and impacted by it? What values, practices and culture will others notice characterise your team? What place, if any, do God, spirituality and prayer take in your thinking and practice as a team? I would love to hear from you!
I spent this week with a Christian social worker friend in South Germany. At one point, we visited a project for older people who want to learn how to use new technologies. The project is led by a group of volunteers from a similar age group who act as trainers, mentors and advisers. This friend who manages the initiative entered the room, smiled and said hello to the group, introduced me then walked around the room, purposefully shaking hands and greeting every person individually with genuine warmth.
The thing that struck me most was his profoundly-felt presence in the room. He has an unusual talent for standing, moving and gazing in such a way that demonstrates he is really here and really now. It communicates a deep sense of being and being-with that extends beyond words. The act of shaking hands, of physical contact, felt more than a cultural ritual and created a profound sense of emotional and relational contact with the group. I felt spell bound by this person, this quiet charisma, this dynamic he evoked.
It’s a sharp contrast with an approach to leadership, coaching or training that relies purely on professional competence or expertise. It’s so easy to lose contact with ourselves, God and others in the midst of the business of the day. We can become so preoccupied with a task that we lose sight of what really matters at a deeper human-spiritual level. As I watched this friend and felt his presence, I was reminded of words from the Bible: if I’m clever, competent and successful but do not love, I am nothing. (my paraphrase)
So my challenge as I return to England is to reflect more on my presence; to have a clearer and more focused sense of my deepest beliefs and values; to take a more intentional and resolute stance in relation to others that demonstrates love, warmth, care and authenticity. I want to be more aware of when I behave in professional mode but lose sight of a person or group; when I allow myself to get so busy, so task-focused that I lose sight of my own and others’ humanity. In short, I want to be more like Jesus.
I had precautionary tests this week for a potentially life-threatening condition. Thankfully, the results turned out to be OK but it’s experiences like this that often bring existential issues into sharp relief. Existential coaching focuses on helping a person explore his or her own sense of ‘being in the world’, that strange psychic awareness that we are in the world before what we are in the world. At times, such awareness can feel mysterious, unfathomable, disorientating and anxiety-provoking. It’s like one of those moments when, as a child, I gazed up into the night sky, saw the stars and the enormity of space, imagined space and time going on forever and felt dizzy and perplexed by it. It can also raise deep questions to the surface such as, ‘Who am I?’ and 'Why am I here?’
According to existentialist thought, our essence as a person isn’t fixed but we become who we are through the choices we make. Our choices are influenced by factors such as the assumptions, beliefs, judgements, hopes and fears etc. we hold about ourselves, the same we hold about others and how we experience and act in our relationships with others, in our everyday circumstances and in the decisions we face and make. Existentialist writers sometimes refer to this as our ‘stance in the world’, that is, how we perceive, position ourselves and act in our everyday lives. Our stance both reflects something of our sense of and our way of being in the world and shapes who we are and become in the world. I can share a personal example to illustrate this phenomenon.
When my youngest daughter was 7 years old, I took her to a theme park that had a very high and steep ‘death slide’. I was surprised and impressed to see her quietly but resolutely psyche herself up to leap down its harrowing slope. When she finally did do it, I asked her how she managed to bring herself to push herself off its terrifying edge. She responded in a way that humbled and amazed me: ‘Firstly, when you told me it would be OK, I trusted you that it would be OK, even though it looked so scary. Secondly, when I write about what we did today in my diary tonight, I want to be able to write that I went on the slide even though I was afraid of it, not that I didn’t go on the slide because I was afraid of it. That’s the kind of person I want to be.’ I felt awe-struck and speechless.
Curiously, we are often unaware of making choices, or deny to ourselves that we are making choices in order to avoid the responsibility that choice implies, and unaware of the underlying metaphysical world view we hold that both influences and is influenced by our choices. It’s as if we can live at a superficial level, sometimes choose to live at that level as a form of self defence or life-coping mechanism. The problem is that if we only live at that level, we may fail to be who we can become in the world; deny ourselves and others a deeper and more fulfilling life experience; struggle with contact in intimate relationships; expend our time, energy and resources on distractions that aim to suppress or avoid facing the discomfort and anxiety that existential issues can evoke.
One of the goals of existential coaching is therefore to raise world view and choice into awareness in order enable clients to live more authentic lives. It’s about enabling clients to acknowledge and deal with underlying anxiety, tensions and conflicts that could be experienced symptomatically in psychological, emotional, physical or relational difficulties or in problematic patterns of behaviour. Duerzen summarises this approach in Skills in Existential Counselling and Psychotherapy (2011) as, ‘to help people to get better at facing up to difficulties with courage instead of running away from them’. It necessarily involves a willingness to explore issues beneath the surface, a willingness to face anxiety and a willingness to explore alternative ways of being and acting in the world.
This reminds me of a volunteer assignment I did with a Christian social worker and psychologist in Germany not long after the Berlin wall came down and East and West were reunified. We were working in a social work project with young people, often from fairly poor and dysfunctional family backgrounds, who were being seduced by the far right to join new neo-Nazi groups. The groups provided these young people with a much-needed sense of identity, belonging and purpose in the world. As part of his practice, the social worker would touch sensitively on spiritual issues and questions where it seemed appropriate. A secular humanistic colleague challenged him vehemently on this, insisting that social workers should never stray into the spirituality arena.
The social worker empathised with his colleague’s concerns about professional ethics and the risks of pressurising and indoctrinating vulnerable young people. At the same time, he believed that true spirituality speaks to life’s deepest questions, experiences and actions. The social worker responded, ‘These young people often talk in therapy about their deepest fears, about life and death, issues that are very real for them. It’s often such fears that lead them to seek a sense of identity, security and purpose in these sinister groups. We cannot afford to separate our thinking or our practice into neat, distinct, spheres of influence. The matters we and they are dealing with bring profound psychosocial, existential and spiritual issues face to face in the room.’ I agree.
So what could existential coaching look like in practice? Firstly, the coach will invite the client to share their story, particularly focusing on issues that led them to work with a coach in the first place. The coach’s role at this stage is primarily to listen and, over time, to reflect back any beliefs and values that surface implicitly or explicitly in the client’s account, particularly in terms of how the client perceives themselves, others, issues and their situation. In this sense, the coach is acting as a sounding board and a mirror, enabling the client to grow in awareness of his or own world view. The coach will go on to focus on specific tensions that may emerge, e.g. between the client’s underlying beliefs and values and the stances or actions they are choosing in practice.
The intention here is to surface the client’s underlying personal and cultural metaphysic rather than simply his or her way of perceiving and responding to an immediate issue. This approach is based on a belief that the client’s general world view or stance-in-the-world will influence e.g. what issues the client perceives as significant; how they perceive, experience and evaluate them; what their subjective needs and aspirations are; what approaches and actions they will consider valid or appropriate; what actions they will be prepared to commit to and sustain etc. This approach also enables the client to explore any tensions within their world view, between that world view and those of others in their situation and between their world view and their actions.
The problem with the language of ‘world view’ in describing such an approach is that that it sounds too conscious, too cognitive, too coherent. The focus of existential coaching is profoundly subjective and phenomenological, that is, how the client actually experiences and responds to his or her being-in-the-world at the deepest psychological levels. In that sense, it’s as much about how a person feels, the questions they struggle with and what they sense intuitively as what they may think or believe rationally. Again, there are important links for me with a spiritual dimension. As I faced my own health-related tests this week, for instance, I experienced my faith in God as something more like a subconscious, mysterious, inner ‘knowing’ than a rational assent to a set of beliefs.
As the coaching conversation progresses, the coach may help the client identify choices he or she is making (including by default), potential choices he or she could take in the future and how to integrate the client’s choices with his or her chosen being and stance in the world in order to live a more authentic and thereby less conflicted life. At one level, this enables the client to become more aware of and honest about their decisions and actions and to act with a greater sense of freedom and responsibility. At another level, it opens up more opportunities for the future than the client may have perceived previously. It can feel very liberating and energising to discover fresh ways of perceiving and acting in situations that have previously felt stuck or entrapping.
Sample coaching methods could involve helping the client reframe experiences as choices or to change their language from passive to active voice. For example, ‘I have to write this report for my boss by Friday’ or ‘This report needs to be written by Friday’ sound and feel less empowering than, ‘I will choose to write this report for my boss by Friday’. It enables the client to take ownership of their choices and to weigh up alternative courses of action. After all, if it’s a choice, I can choose differently, although I will need to weigh up the relative pros and cons of different choices. My best choices are congruent with my underlying beliefs and values, e.g. in this case, respect for authority, the sense of a job well done or a desire to keep my job so I can pay my bills.
The coach is likely to help the client connect their choices with their underlying world view. One way to approach this is to use the ‘7 whys’ technique whereby each time the client explains why they are choosing a certain course of action, the coach responds with, ‘…and why is that important to you?’ until the client’s deepest values, aspirations and anxieties surface. I will end this piece by posing some brief existential questions for personal reflection: Who am I? What personal stance do I want to take in the world? How do I handle contradiction, ambiguity, uncertainty and paradox? What is most important to me? What is God or this situation calling for from me? How consistent are my choices with my values? How well do my actions reflect the person I aspire to be?
Critical reflexivity…hmm…what’s that? Sounds complicated. It's something about noticing and paying attention to our own role in a story; how I influence what I perceive in any relationship, issue or situation. I was re-reading one of my favourite books, An Invitation to Social Construction (2009) by Kenneth Gergen this morning which introduces this concept with the following explanation:
‘Critical reflectivity is the attempt to place one’s premises into question, to suspend the ‘obvious’, to listen to alternative framings of reality and to grapple with the comparative outcomes of multiple standpoints…this means an unrelenting concern with the blinding potential of the ‘taken for granted’…we must be prepared to doubt everything we have accepted as real, true, right, necessary or essential’.
I find this interesting, stimulating and exciting. It’s about journeying into not-knowing, entertaining the possibility that there could be very different ways of perceiving, framing and experiencing issues or phenomena. It’s about a radical openness to fresh possibilities, new horizons, hitherto unimaginable ideas. It’s a recognition that all my assumptions and preconceptions about reality could be limiting or flawed.
I’ve found this critical reflexivity principle invaluable in my coaching and OD practice. How often people and organisations get stuck, trapped, by their own fixed ways of seeing and approaching things. The same cultural influences that provide stability can blind us to alternative possibilities. The gift of the coach or consultant is to loosen the ground, release energy and insight, create fresh options for being and action.
It resonates with my reading of the gospels. Jesus Christ had a way of confronting the worldviews, traditions and apparent ‘common sense’ outlook of those he encountered in such a way that often evoked confusion, anger or frustration. It’s as if he could perceive things others couldn’t see. He had a way of reframing things that it left people feeling disorientated. He operated in a very different paradigm.
I will close with words from Fook & Askeland (2006): ‘Reflexivity can simply be defined as an ability to recognise our own influence – and the influence of our social and cultural contexts on research, the type of knowledge we create and the way we create it. In this sense, then, it is about factoring ourselves into the situations we practice in.' How can I help you develop critical reflexivity in your practice? Get in touch! firstname.lastname@example.org
I find it curious how difficult it is to be, become and stay present in the present moment. Even more so to be present to the Presence who is himself present to us in the present moment. But what is it about presence that sounds so deeply attractive and enriching yet feels so elusive in practice?
My mind is so easily preoccupied with what has happened in the past, or what I anticipate happening in the future, that simply being in the here and now takes real effort and concentration. It seems paradoxical to me. After all, I am in the present moment and yet nevertheless find it so hard to be here.
Buddhists describe the discipline of being present in the here and now as mindfulness, the art of being and becoming aware. It draws attention to the senses - what am I seeing, hearing, touching, feeling, smelling, tasting, doing. It's about what is going on within and around me, now; noticing the unnoticed.
A close friend gave me a gift, a book called Nowhere. The title itself reveals a mystery, since what appears to be a negation at first glance is also the words 'Now...here'. In gestalt, it's a phenomenon known as 'figure' (what emerges and captures our attention) and 'ground' (what lies unnoticed behind).
By becoming focused or fixated on one aspect of my experience to the exclusion of others, I lose the ability to notice what else is happening in the same space and time. This selective ability enables attention and concentration but I wonder how much it filters out that could be of true or deeper value.
So, what am I not noticing? What am I not paying attention to that could bring fresh insight or broaden perspective and experience? What am I not saying or doing that could deepen my relationship with or value to others? Who or what am I pushing into background that should really feature as foreground?
I'm a psychological coach, trainer and OD consultant. Curious to discover how can I help you? Get in touch!