 'We don't get to choose how we come into this world - but God gives the freedom to choose how we live in it.' (Frances Cabrini) The end of a year and start of a new one marks a transition point in the calendar and, at times, in our own lives too. It’s an opportunity to look back, re-evaluate, learn and make choices before casting our eyes forward to take next steps in a future direction. I find the best way I can do this is by taking time away from day-to-day distractions in silence, to sit before God and before myself, as if looking into a mirror long and hard to face whatever may surface into awareness. This kind of reflective examination sometimes helps me to avoid falling into repeating patterns of thought and action, often based more on habitual routines than on conscious decisions. Part of the challenge we may encounter is self-deception; made more difficult by subconscious projection (that is, framing others in ways that distort reality) and introjection (that is, framing ourselves in ways that distort reality). The subconscious part means we do it without being aware that we’re doing it. It’s a kind of fooling ourselves about fooling ourselves – a double bind, if you like. There’s a risk, on the one hand, that we believe what we want to believe – which is a way of defending ourselves from anxiety, confusion or stress – or, on the other, we believe what we fear most – which is a sign, driver and consequence of anxiety. And both without knowing it. So how can we get past this? I try a number of strategies. On the foundational hope, purpose and ethics front, I reflect prayerfully on the Bible and on other spiritual resources. On the professional development front, including to address my own hidden assumptions and risks of avoidance, I employ a talented coach who’s high in stimulus and in challenge. On the fresh thinking front, I network, read articles and write blogs to share and invite insights and ideas with and from others. On the international front, I work cross-culturally and, on occasion, visit other places and cultures. Taken as a whole, these approaches help me to stay, as well as I can, at the edge of my calling.
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 ‘Empathy is about finding echoes of another person in yourself.’ (Mohsin Hamid) I remember Deryck Sheriffs, an inspiring South African lecturer, leading a seminar on, ‘Theology and Emotion in the Psalms’. He encouraged us, as students, to consider that there’s a critical distinction between propositional truth and pastoral response. Both are important. They are often intertwined. And we need to recognise which is which when reading a text. We must pay attention to e.g. genre; context; co-text; who is speaking; nature of relationship; underlying intention. I’ve noticed parallels in all kinds of communications over the years. Confusion and tension can arise when people speak and respond in conflicting relational modes. We could broaden this principle by distinguishing between a thinking and feeling orientation. If a person speaks in feeling mode and receives a thinking-mode response (or vice versa), they may feel hurt, unheard or frustrated. Here’s an example to illustrate this point. Person 1: ‘I wish the hospital staff would speak to me directly rather than through my carers.’ Person 2 (thinking mode): ‘The staff are very busy and it’s easiest for them to speak to your carers who can then explain everything to you.’ Person 3 (feeling mode): ‘I imagine that could feel quite isolating for you. What would you like us to do?’ The latter is grounded in empathy.  ‘We're fascinated by the words – but where we meet is in the silence behind them.’ (Ram Dass) I remember my first experience of haggling over the price of a leather belt in a Palestinian marketplace. I was a teenager at the time and I found this approach to buying and selling novel and entertaining. The smiling street vendor played the game skilfully. I asked, ‘How much?’ to which he responded, '$6.’ ’$6?’ I replied, ‘I could get the same belt at another stall for $1. How about $2?’ ‘$2?’ He replied, ‘Please don’t insult me. It cost me more than that to make it. As a special deal, however, I’ll give it to you for $5.’ ‘$5?’ I replied, ‘The most I would pay for it is $4.’ ‘$4?’ He replied. ‘Don’t you realise I have a family and children to feed?!’ He grinned. We closed at $3. To a Westerner, where buying and selling is typically more transactional than relational, this toing and froing can feel like a manipulative game; frustrating, time-wasting and bordering on dishonest. That’s mostly because we tend to miss the underlying cultural meaning and purpose to this type of engagement. I met recently with an international team from USA, Netherlands, Jordan and South Africa. They are part of a Christian organisation and were keen to identify and work through some cross-cultural and relational challenges. I decided to share a short passage from the Bible with them, then to invite them to discuss what sense they made of it: “Jesus withdrew to the region of Tyre and Sidon. A Canaanite woman from that vicinity came to him, crying out, ‘Lord, Son of David, have mercy on me! My daughter is demon-possessed and suffering terribly.’ Jesus did not answer a word. So, his disciples came to him and urged him, ‘Send her away, for she keeps crying out after us.’ He answered, ‘I was sent only to the lost sheep of Israel.’ The woman came and knelt before him. ‘Lord, help me!’ she said. He replied, ‘It is not right to take the children’s bread and toss it to the dogs.’ ‘Yes it is, Lord,’ she said. ‘Even the dogs eat the crumbs that fall from their master’s table.” And now to the critical closing: “Then Jesus said to her, ‘Woman, you have great faith! Your request is granted.’ And her daughter was healed at that moment.” (Matthew 15:21-28) To the Westerner who views language and transactions in literal, linear, straight lines, Jesus’ initial responses to the woman are shocking. We take his opening action as his definitive stance. We don’t see the smile on his face or the glint in his eye, or understand the movement as the interaction progresses. We may assume the story is written to affirm the woman’s perseverance. We may think she has changed his mind. We are likely to miss the Semitic ritual of building or navigating a relationship. The Jordanian participant saw this immediately. The others looked surprised. (I must confess I didn’t understand this, too, until a Kurdish-Iranian friend explained this dynamic to me). The cross-cultural implications are clear. If I judge your actions by unknowingly mis-inferring your intentions (being influenced subconsciously by my own cultural assumptions), all kinds of misunderstandings and tensions can arise. It cautions me-us to approach people and groups from different cultures with an open mind, a spirit of curiosity and a great deal of humility. Bottom line: We’re not only negotiating a price; we’re also negotiating a relationship.  ‘Intuition is like reading a word without having to spell it out.’ (Agatha Christie) I had the privilege of training an inspiring, cross-cultural group of participants in South Africa, Rwanda and the UK this week who work in different roles in the same international non-governmental organisation (INGO). This online Action Learning Associates programme was designed to enable them to facilitate Action Learning sets (that is, groups) confidently and effectively. (If you’re unfamiliar with the concept of Action Learning, it’s a semi-structured, small-group, peer-coaching process that’s used widely in leadership and management development programmes and as part of wider organisation development (OD) initiatives). One of the areas we touched on during the training event is the value of drawing on intuition when facilitating groups. We could consider the facilitator’s role simply in terms of a series of tasks, e.g. introducing a meeting; leading a check-in; contracting ground-rules; guiding the group through the sequential steps of an Action Learning process; facilitating a review at the end. These are important elements that we learn to handle skilfully. At a deeper level, however, we can learn to tune into our intuition. This will help us to discern, for instance, unspoken issues; underlying group dynamics; or when a person-group is stuck or ready to move on. Intuition can feel mysterious, a sense of ‘knowing’ that we may experience bodily or as a feeling rather than as a rational concept in our mind. One of most mysterious experiences I had was when training a group of church and community leaders in Action Learning facilitation. When I first encountered one of the participants, the word ‘Ruth’ kept coming to mind. I mentioned this to him very tentatively and he looked astonished. Apparently, he was about to complete a PhD study on the book of Ruth in the Bible. I had no idea. For me, spiritual discernment sits close to intuition. I always pray deeply before coaching or facilitating a set. How do you draw on intuition in your own life and practice? I’d love to hear from you!  ‘We don’t have a plane crash scheduled for today, but I thought I’d take you through the emergency procedures just in case.’ (KLM Air Hostess) I love the difference that a sense of humour can make. The air hostess (above) made everyone laugh during the passenger safety briefing on a return flight from the Netherlands today. The airline’s own plane had experienced maintenance problems so it had had to borrow one from another airline. One hostess complained, with a glint in her eye, that the green décor didn't match the blue colour of her uniform. The passengers all laughed when another hostess made an announcement too, aiming to draw our attention to an apparent information light on the plane…only to correct herself moments later with, ‘Oh – this plane doesn’t have one!’ Brilliant. It took the terror out of the turbulence. On a more serious note, I had been in the Netherlands to work with a diverse NGO leadership team, to support its desire to enhance its international teamwork. I referenced briefly a couple of places in the Bible where the writer comments on the amazing potential of human diversity – where the Divine whole is seen, known and experienced to be more than the sum of its parts – yet also hints at the corresponding dark risks of undervaluing, fragmentation and conflict if not. Strikingly, the writer moves on in both places to emphasise a deep need for authentic love as the critical success factor. This insight set a spiritual-existential tone for the day, as we reflected on team-as-relationships. Returning to the plane – but this time as a metaphor, a participant from South Africa asked, ‘How many separate parts is a Boeing 747 aircraft made up of?’ Apparently, the answer is about 6,000,000. ‘And what do these diverse components all have in common?’ Puzzled faces all round now. ‘None of them can fly.’ I thought this was genius. What a great way to dispel the myth of the all-sufficient self in the face of the dynamic complexities of teams, organisations and wider world. We worked through an Appreciative Inquiry next, drawing on positives of the past and aspirations of the present to co-create shared trust and vision for the future. Set the trajectory. Fasten seatbelts. Enjoy the flight.  ‘Try to be a rainbow in someone’s cloud.’ (Maya Angelou) I can’t create a rainbow. I can only witness its radiant beauty. A rainbow itself is created by white light, refracted as it strikes droplets of water in the air, often seen most vividly during or after rainfall. Some of the most stunning I’ve seen have been in Scotland where sunshine and rain are common together, with bright-coloured rainbows emerging like curvaceous, prismatic streamers in their midst. The Bible depicts rainbows as signs of spiritual-existential promise, of hope, initiated by God. Again, this isn't something I can make happen. I can only witness it, experience it, be awestruck by it. It’s something, or rather Someone, who clings to me amidst the violent storms, raging winds and torrential downpours of my life. Often, quite literally, this has been the only reason why I'm still alive today. Sometimes, I only perceive or discern the traces of a rainbow after the event. It’s like a mysterious pattern that appears, by faith, and is only visible from a distance. I went to theological school for 3 years. Inexplicably, my fees and living expenses were fully-paid. I remember, however, sitting on the side of my bed, alone and in near-despair. Studying God like studying physics felt like a travesty. Years later, the hidden seeds sown through that experience gradually came to fruition. I can now see the deep wisdom in that youthful decision, that strange prompt of divine opportunity that had felt so hard for me at the time. It was a period that had included a broken engagement, a snapped shin bone, tests for throat cancer and many other painful trials. Yet still, somehow...a rainbow appeared. ‘A skilful, patient process of walking people to their own conclusions.’ (David Brooks)
I liked Claire Pedrick’s definition of coaching from David Brooks (above). It resonates well with Henrick Adams’ citation from Alexandra Trenfor on teaching: ‘The best teachers are those who show you where to look but don’t tell you what to see.’ That, in turn, reminds me of Tony Jeffs and Mark Smiths’ quotation from Bill Rosseter on the goal of education: ‘It’s about moving on in some way from point A, not necessarily to point B or C, but to some position beyond A.’ Madge and Tom Batten, community development pioneers, coined the phrase ‘the non-directive approach’. Some years ago, I had the privilege of learning non-directive group facilitation alongside Catherine Widdicombe, author of Meetings that Work, co-leader of AVEC (‘with’) and a keen disciple of the Battens in this area. I use the word alongside deliberately because Catherine insisted on working-with, enabling and facilitating as the optimal route to developing my – and others’ – confidence, insights and skills. Her expertise lay in drawing out, encouraging experimentation and eliciting discovery rather than simply imparting her own acquired knowledge to passive recipients. In later years, I trained in non-directive supervision and coaching, both of which reflect a process of working with an individual or team developmentally, often enabling and enhancing critical reflexivity and critical reflective practice. Subsequently, I trained in action learning, a form of peer-coaching in groups that draws on the same fundamental ethos and principles: an opportunity to pose and receive Socratic-type questions that enable a person to move on – with greater depth or breadth – in her or his thinking and practice. It’s as much about growing in wisdom as reaching solutions. I often see Jesus using this approach in the gospels of the New Testament: evoking, provoking, revealing and releasing. I also see sports coaches, inspired by Timothy Gallwey’s The Inner Game, using it to great effect. When have you used a non-directive approach? How did you do it in practice? What impact did it have? 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. How do we make sense of situations when it all goes wrong? How do we help clients do the same? I had one such incident this weekend. Having psyched myself up for a long cycle ride, the valve on my rear tyre broke just as I was setting off. I couldn’t fix it so I replaced it with a new tube. When I started to pump that up, however, the tube burst. I couldn’t believe it. End of ride. I felt surprised and frustrated. Why do these things happen? A couple of hours later, however, I felt relieved as the heavens opened with an unexpected downpour of cold rain. If I had made it out on the bike, I would have been caught out in the open, soaked to the skin with no waterproofs. Was this providential? Did the tyres mysteriously go wrong so that I would avoid this storm?
Alison Hardingham cites a Chinese Taoist story that fits the theme well. It describes a farmer in a poor country village. He was considered very well-to-do because he owned a horse that he used for ploughing, for riding around and for carrying things. One day his horse ran away. All his neighbours exclaimed how terrible this was, but the farmer simply said, ‘Maybe’. A few days later the horse returned and brought two wild horses with it. The neighbours all rejoiced at his good fortune, but the farmer just said, ‘Maybe’. The next day the farmer’s son tried to ride one of the wild horses. The horse threw him and broke the boy’s leg. The neighbours all offered their sympathy for this misfortune but the farmer again said, ‘Maybe’. The story continues. The next week, conscription officers came to the village to take young men away for the army. They rejected the farmer’s son because of his broken leg. When the neighbours told him how lucky he was, the farmer replied, 'Maybe’. (Psychology for Trainers, 1998, p116). The meaning of the story is clear. We are never quite sure of the future consequences of actions or experiences in the present. How we experience events, how we feel about them, is also influenced by how we frame them, how we construct them, what we believe about them. It’s the focus of a number of fields of research including cognitive behavioural psychology and social constructionism. In this same vein, I’m fascinated by an enigmatic place in the Bible where it describes the Spirit preventing people doing what they had set out to do and, presumably, were convinced was the right thing to do. (If you’re interested, check out Acts 16: 6-8). The point it conveys is that God may at times intervene in human lives to stop us doing something, e.g. if the unforeseen consequences may be harmful to us or others, or if there’s something else that’s more important for us to do. The Bible doesn’t attribute the direct intervention of God to every human experience. Nevertheless, for me, this example opens an intriguing window into a spiritual dimension that has important implications for how I make sense of what happens to and around me. Quite a while ago, I studied at a college. I really struggled with the whole thing and, since then, have felt a passion to support students going through similar experiences. Two years ago, the college sent out a flyer asking for coaches and mentors for its students. I felt delighted. This was my moment. I sent an email explaining my background and coaching experience and qualifications, including coaching and mentoring students from other colleges. No reply. I sent another email to the same person. No reply. Bemused, I sent an email to the college administrative team. No reply. Now feeling frustrated, I sent an email to the college registrar. No reply. Was this just a terrible system with poor client care, or was there a deeper principle at work? I’ve had other similar experiences. Some years ago I worked in a Palestinian hospital in the Middle East. The experience really screwed me up but, on return, I felt desperate to go back. I tried and tried, applying for job after job and yet every one drew a blank. I tried volunteering with various organisations and still drew a blank. However, in the back of my mind, in my spirit, I had this growing intuition, a 'spiritual discernment', that this wasn’t the right path for me. I don’t know what the consequences might have been if I had gone but this felt more than coincidence. So tell me. Have you had similar experiences where your or a client’s best efforts have failed? What sense have you made of it? What new insights or opportunities emerged as a result? Imagine over 2 billion people. It’s enough to make me feel dizzy, roughly a third of the world’s total population, Christians all over the globe marking a very significant event this weekend. Easter. But what does Easter mean for Christians? Why is it so important? How is it different to a colourful, pagan, fertility festival marked by chocolate, rabbits and eggs?
At the heart of the Christian Easter is a cross, a symbol used by Christians to highlight the centre-point of their faith. The cross is a reminder of Jesus Christ, the Son of God, crucified on a cross 2,000 years ago. It’s a shocking symbol, an instrument of Roman torture and agonising death. It draws our attention to a God-man-saviour, prepared to give his life for us. That’s where it gets hard. What if the biblical account is true? Can I dare myself to believe it? What if Jesus really was the Son of God? Could he really love someone as messed up as me? I can only draw one conclusion. If this story is true, the cross cries out in the starkest possible terms that no matter who we are or what we have done, we really matter to God. And there is more hope. Easter Sunday marks an equally remarkable event. This Jesus who died is raised by God. Miraculously, he is brought back to life and, what is more, promises us life over death by trusting in him. He offers us light, life and hope in the midst and beyond the dark deaths and despair we may face in life, psychological, emotional and physical. So that’s where I place my faith. Not in my weak and inconsistent efforts to be a good person, a clever person, an interesting or adventurous person. I know what I’m really like inside. Amazingly, God is never disillusioned with me because he never had any illusions in the first place. I place my faith in Jesus. If the Bible is true, he truly deserves my life. |
Nick WrightI'm a psychological coach, trainer and OD consultant. Curious to discover how can I help you? Get in touch! 
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