Tag Archives: intent

going deep

going deep

The aforementioned book “Deep Work: Rules for Focused Success in a Distracted World” by Cal Newport was correctly assumed to be an update in a modernized high-tech world (maybe I should call it an upgrade, or version 2.45, of my e-book “Summon The Magic: How To Use Your Mind …” ).

Newport’s effort is not aimed at teenagers or athletes or incoming college freshmen; it’s specially targeted at performance in an information economy.

I bought it as fuel for my own deep dive into authorship. I already understood what it had to say; I had to see what he said, what he added, and how I could apply it to my world.

Source of featured graphic: http://strongproject.com/blog/how-cal-newports-deep-work-concept-will-influence-office-design/ 
music: EST Symphony


I’m 75 pages into the book, and I paused to give you a taste of this gem so I won’t give away the the deeper gemstones in it or the conclusion. You can use the link above to find a version that works for you. You can also use it as an impetus to diving back into my e-book, which I’ve considered updating and upgrading.  We know a whole lot more about the human brain now than when I started it (or finished it) or finally got around to getting into shape so it could be shared.

I had to chuckle with delight as the first two pages are focused on the architecture of deep work; Newport talks about Jung’s Bollingen Tower and other examples of how people configured their space and their tools for their own deep work. I am about to enter the second year here in this little bungalow on the edge of a small river and a forest, close to the roadways and locations necessary to the rest of life.  My workspace has three locations (one primary with two desks and three tools, and three secondary seats, each wide side chairs and tables). Oh, and blank paper, lots of pens and two computers. The main one is on the lower floor in my office corner; the second is in an open space kitchen/living area with laptop or out on the deck overlooking the garden or even on the patio in the garden.

Let me now race through some excerpts from the book so you can decide whether it has application in your world and your life. I’d like my son to get into this book; he dropped away from athletic pursuit (save on the golf course… he came in third in his club championship last year), and into his professional career, now two decades old.  He built the flagship for a regional golf equipment retail chain and drove its sales through the roof, then left for the wholesale side of the game. He’s now a regional sales manager for a golf apparel company in a company in which his people are currently ranked 1, 2 and 3 in their salesman of the year contest.

Deep work, says Newport on page 3, are “the professional activities performed in a state of distraction-free concentration that pushes cognitive capabilities to their limit in a hard-to-replicate manner, thereby creating new value and improved skill. “We now know from decades of research in both psychology and neuroscience that the state of mental strain that accompanies deep work is necessary for improvement in cognitively demanding fields.”

I’ve seen it at work on those times when my daughter would retire into her internal mental space and emerge to perform at levels that won her national ranking despite her apparently small size; the coach from one major recruiting school got back in her car and drove off when she saw my child from a distance of ten feet and then read about her selection as the All-Region Player of the Year four years later. The coach from a California powerhouse university whose performance consultant was a nationally-recognized expert in peak performance asked her counterpart from the Northeast snowbound school who that little girl was who’d hit the two 3-run home runs and just exactly where on earth did she come from?

Cal Newport isn’t focused on fastpitch softball, though; he is focused on the world of software, networking, social media and digital communications when he talks about missing out on massive opportunity when he says to his readers that “you must master the art of quickly learning complicated things”, that “to succeed, you have to produce the absolute best stuff you’re capable of producing” and that that output will be valuable in a world where someone with a better product that can be found easily and which is now being readied for the marketplace. Deep work is both scarce and valuable and is a key currency in a world that can also easily produce a lot of something else to distract you. Who is having your lunch today?

Newport talks of “fierce concentration”, minimizing in your daily life and space that which is shallow and increasing, with greater intensity, those times of uninterrupted and carefully-directed concentration.

If you want to thrive, you have to learn how to master hard things, and you have to produce, in terms of both quality and speed, at an elite level. You have to master the foundational skills — think of my e-book “Summon The Magic: How To Use Your Mind …” as your elementary school.

On pages 33-36, Newport again mentions the new field of performance psychology and mentions K. Anders Ericsson (whom I first heard about during a presentation by Leonard Zaichkowsky, Ph.D.: see the attached pdf  Becoming a Champion in Sport and Life), who says in Deep Work on page 34,

“… the differences between expert performers and normal adults reflect a life-long period of deliberate effort to improve performance in a specific domain.”

The concept of deliberate practice is addressed in the sections on mindfulness in my e-book and especially within the books written by Ellen Langer.

The core components of deliberate practice are defined as follows:

  1. your attention is focused tightly on a specific skill you’re trying to improve (or an objective you’re trying to achieve) or an idea you’re trying to master; and

  2. you receive feedback so you can correct your approach and keep your attention exactly where it’s needed or will be most productive.

The first is central to Newport’s book.  I regard the second as also of vital importance; it’s simply “the other side of the coin”.  Feedback comes from competition, or at least scrimmage and free play, and perhaps from simulation and/or dialogue.

The footnote on page 34 describes how Malcolm Gladwell popularized the idea of deliberate practice in his book Outliers which generated attempts to poke holes in Ericcson’s theory, answered by Ericcson in his article “Why Expert Performance is Special and Cannot Be Extrapolated from Studies of Performance in the General Population: A Response to Criticisms” [ http://www.progressfocused.com/2013/12/anders-ericsson-responds-to-criticisms.html ].

Focused attention requires deliberate practice.

“Let your mind becomes a lens, thanks to the converging rays of attention; let your soul be all intent on whatever it is that is established in your mind as a dominant, wholly absorbing idea”, said Antonin-Dalmace Sertillanges, a Dominican friar and professor of moral philosophy in “The Intellectual Life” .

The new “science of performance argues that you get better at a skill as you develop more myelin around the relevant neurons, allowing the corresponding circuit [ of neurons ] to fire more effortlessly and effectively. To be great at something is to be well myelinated…. The repetitive use of a specific circuit triggers cells called oligodendrocytes to begin wrapping layers of myelin around the neurons in the circuit, effectively cementing the skill.”

“.. the type of work that optimizes your performance is deep work. If you’re not comfortable going deep for extended periods of time, it’ll be difficult to get your performance to the peak levels of quality and quantity increasingly necessary to thrive professionally. Unless your talent and skills already dwarf those of your competition, the deep workers among them will outproduce you.”

What type of work that you do requires you to go deep?

Buy the book.  Get busy. The world needs your best work.


authentic conversation

authentic conversation

Tucked into the nooks and crannies of the last several weeks has been my slow reading and annotation of a remarkable book I discovered when I asked the Great Oracle of the Web to answer a personal conundrum.

Each of us in our own way and at our own pace stop and ask “what’s next?”, “what can I do?” or, more insistently, “what should I do?” when faced with one of life’s puzzles.

In this case, the puzzle seemed to be about the travails of my grown children that seemed beyond my understanding and my ability to impact in some positive way and given (or seen in juxtaposition to) my own progressions and changes in health, life, marriage, etc.

I forget just precisely how I posed the question to the oracle but, as it is wont to do, the search engine surprised me wholly by almost immediately pointing to a book.

“Here, read this. It’s written by that same fellow who wrote that poem you always have to re-find when someone dies and which speaks so eloquently, which acts as its own expression of condolence and faith, when someone loses someone very close to them in death.”

The poem is called Cloud-Hidden; you’ll find it below.

I wasn’t dealing with death, at least in the sense of loss of mortality, but that obvious clue suggested that someone who could express something so profoundly and so well in 98 words might just have some insights.

I ordered the book. And Saturday morning I finished it as the proud little avian gentlemen chirped from the shade their morning “you and me, how ‘bout it?” 12-note ditties outside my window in the cool and crips rising sunlight after a night of rain and dense humdiity.

David Whyte works in the world of corporate development fostering engagement with the world, its denizens and its conversations; the idea that he might have something to say to people struggling to have meaningful conversations with people they loved had merit.

As I worked into the book “The Three Marriages: Reimagining Work, Self and Relationship”, it occurred to me that it was a graduate seminar in summoning the magic , an extension of that small collection I’d assembled for myself and my children and that, given my intent to offer something of value to them, perhaps I should first read it myself. (Keep in mind what Whyte has to say about self in “Life at the Frontier”.)

So it was with curiosity that I dove into a text about work, relationship and self at the age of 67, after extensive inquiry into who I was and what I had to offer the world, after 40 years of marriage, after 35 years of employment, after a life-changing encounter with love and mortality.

Having raised two children, having had my own difficulties and successes in martial conversation, having left something of my self inside the work forged during a lifelong conversation with the world, I thought perhaps this fellow might teach me something and offer some value to my children. I was not disappointed. 85% of the way through, I ordered three more copies to give to the very people I wished to help, reach, and love. I urge you to find your own copy and read it at a leisurely pace.


three marriages balance


“Three Marriages looks at the triumphs and tragedies of human belongings in three crucial areas that most individuals simply can’t avoid: in relationship, in work and in all those strange and inexplicable inner ways we belong to ourselves.

It seeks to understand the often accident-prone, the sometimes triumphant, the very often comic and the too often tragic and disastrous, human attempts to belong to something or someone other than our very own well-known but very often very, very boring established selves. It looks at what happens along the way when we become more interesting: when we get out the dynamics of self-entrapment and fall in love– with a person, a future, a work, or with a new sense of self.

At the same time, Three Marriages looks at that other equally strange human need, to be completely and utterly alone, trolling the deep riches of an inner peace and quiet

where the self can actually seem lithe, movable, limitless and inviolate, invulnerable to those invisible wounds delivered by partners and spouses, unharassed by commitments, inured to the clamor of children, and untouched by the endless nature of our meetings, all of which come as a result of a deep-seated, not-to-be-suppressed, inherited human need to belong — indeed, that constant basic need we cannot ignore— to be part of a bigger conversation that the one we are having now.” [Pages 11-12]


To be part of ‘a bigger conversation that the one we are having now’ resonated immediately with the central thrust of my search engine inquiry. I’d been in love with people, had been deeply invested in work (of both employment and ‘creative’ nature), had two children, and had certainly spent considerable energy looking into my own self, so this book was going to have something to say to me.

Almost immediately Whyte spoke of commitment, resolve and more when he noted those moments in our lives “when we held our hand in a fist and made unspoken vows for what we had just glimpsed”.


“ [The internal cry might arise] ‘Why would anyone in his right mind logically choose to marry?’ In effect, both partners must suffer a kind of logical self-impairment to make the commitment. A marriage is creatively destructive of both partners’ cherished notions of themselves. Despite the initial hopes of perfection, what one partner wants will not occur; what the other partner wants will not occur. Both are left with the actual marriage: a radically new conversation that is built on the razed foundations of their former identities.”[Page 51]

“What is the thing called the self that drives home from work and walks through the door into a relationship? Who is it who goes out the door in the morning and leaves a loved one, husband, a wife, a daughter, home behind and looks to a new future in the day?”[Page 81]

“… we often find ourselves surrounded by bossy, hectoring voices trying to short-circuit our personal experience by superimposing their own disappointments”[Page 93]

[Julia Cameron does a wonderful job of enumerating and naming these ‘bossy, hectoring voices’ in her seminal book “The Artist’s Way”; many of those voices are present in the flesh in your life and are given such names as “wet blanket” and “crazy-maker”.]


Self Portrait

It doesn’t interest me if there is one God

or many gods.

I want to know if you belong or feel


If you could know despair or can see it in others.

I want to know

if you’re prepared to live in the world

with its harsh need

to change you. If you can look back

with firm eyes

saying this is where I stand. I want to know

if you know how to melt into that fierce heat of living falling toward

the center of your longing. I want to know

if you’re willing

to live, day by day, with the consequence of love

and the bitter

unwanted passion of your sure defeat.

I’ve been told, in that fearsome embrace, even

the gods speak of God.

David White, River Flow: new and selected poems 1984-2007 [Pages 95-96]

source of image

“Falling in love is subversive to societal order, and its pursuit could never follow abstract rules arranged by others with no knowledge of the particularity of the person pursued. Love is individual, as Dante rediscovered, and must be given a larger world than the one that society is prepared to allow it.”[Page 112]


“The pursuit of another with hopes of a marriage of hearts and minds involves a dismantling of our usual daily self-protections. There is a sense of a current larger than one we have generated ourselves, tearing us off to as yet unknown places. There are roads to be taken, tides [or flights] to be caught, and places to go, a sense of drama, urgency and necessity.

The pressing dramatic qualities that accompanied the pursuit are all diagnostic features that the passion is a real one and worth following. For those who can garner at least a little wisdom amid the madness, there’s also sense that the journey itself will provide the test of whether what we are pursuing is good for us, real or lasting.

There is also a sense of abduction, of the pursuit not being a fully voluntary affair. With a sense of being stolen away comes another form of self-protection through sleight-of-hand and secrecy. The enterprise is barely believable to ourselves, so how can we explain what is really happening to others? Under these circumstances, no advice should ever be given to those in love. Blood should issue from our lips before we say a word of warning to friends, relatives or even our children. They will go their own way and cross any oceans in their way. Who, in that state, has ever listen to anything but what they wish to hear? [Page 118 – 119]

“My work is not a walk in the mountains, it is not surveying the undercurrents of a ballroom, it is not leaving troops on the field of battle. It is writing the next word. This task elicits no sympathy from the gnarled steelworkers of this world, but put a brawny, no-nonsense, iron-fisted steelworker in a closed room with a blank page for an hour and you will soon have him donning his mask and very hapily getting back to perspiring in front of hot buckets of molten steel.  All of us remember the blank page from childhood, no matter if we never lifted a pen again after graduation.”[Page 121]

“We leave the beckoning blank page of our life completely empty because we don’t have confidence on the particular first sentence that confronts us.[Page 122]



“This invitation to the depths, this challenge to get below the surface, is a dynamic that faces not just the writer but all people who really want to know what is eating at them, what is asking to be addressed, what lies beneath the surface busyness.”[Page 128]

I was struck when reading about this ‘wanting to know what is asking to be addressed’ because it echoed my own personal tribulations and seemed to echo some of those in my children. I keep in mind Kahlil Gibran’s admonition that our children are not our children (they are life’s longing for itself) but sometimes the answers to a conundrum come when you focus on something else.

I was immediately prompted to pull out a pen and jot down, on the blank pages at the back of the book, those times when I had been able to — was challenged to — “drill down” into the depths. This impromptu list went a long way towards describing who I am and, perhaps with some additional mental trench-digging, who I might become.


The first time this occurred was when I was 19. I was a probationary firefighter who’d flunked ladders and been sent to the less physically-demanding activities of ambulance training and duty, and the dispatch desk, an assignment that shaped my ‘vocationally-promiscuous’ career for two decades. When I got to the dispatch desk, I quickly understood that the work space was poorly organized in both procedural and spatial terms.  When I pointed this out to the skeptical Chief with a convincing explanation and demonstration, he gave me the freedom and the imprimatur to re-design the space and the function, though he retained the right to veto on matters of policy and procedure. This led to extensive discussions that once almost bordered on a insubordinate argument.

In an emergency response system, the dispatcher has a temporary command role. With a quick assessment based on information that has come to his attention by phone, wired alarm, or radio, he asks for a specific response. When he asks for an engine company to roll out the door, though it be commanded by a lieutenant, the dispatcher (usually a private) outranks the officer until the apparatus arrives on the scene and the ranking officer aboard the apparatus does an assessment, and assumes command of the scene and the department until that itself is superseded by the arrival of a captain, deputy chief or chief. No one can override or overrule the first pronouncements of a dispatcher. So the dispatcher must be able to have at his fingertips access to a vast array of resources, technologies, etc., and these must fall readily to hand. Hence the need for the re-design.

The questioning by the rookie of the chief began to verge on insubordination during the frequent and regular discussions among all personnel about scenarios, tactical responses, etc.  The proffered scenario was one in which the incoming phone call spoke of a car fire in the parking lot of a state university facility in the same town, but the reality that needed to be discerned was that the parking lot technically was just on the other side of the border to the next town. What units should the dispatcher roll? The first engine company was an easy and correct answer but, when I suggested that the mythical caller had spoken of someone in the car, I also mythically sent the ambulance, an unacceptable answer because insurance rules inside mutual aid compacts disallowed an ambulance response without prior request by the chief of the fire department tn that adjoining town. The problem: that department was a call department and getting the chief on the phone to ask permission was going to take some time. The theoretical fire scene was blocks away. In the argumentative discussion, it was not even permissible to roll the ambulance with the proviso that it not cross the line until given permission to do so, giving the dispatcher a one-to-two minute window of opportunity to reach out to the chief a few miles away, because it would have been bureaucratically presumptive and no insurance blanket would have covered the ambulance or its personnel. Had they been in an accident on the way, liability would have belonged to the town, and would have landed on my head.

Years later, I sat on the dispatch desk at a large private ambulance company in Springfield, MA with full command of an active fleet of six ambulances and another six on call when I got a call from someone in Boston who said a plane had just crashed at Logan Airport and would I please send everything I had?! I said “no”. I immediately flipped the large desk calendar over so I had a large blank piece of paper on which I began to design an instructive simulation game that would allow dispatch and command staff throughout a large area to play out the kinds of scenarios we’d discussed in the fire department and which presented itself that day. [The final exam on the test for ambulance personnel at the fire department asked for a description of the triage decision-making that would be involved on-scene at a tourist bus crash involving 40 victims.] So I began to “drill down” into the depths of that problem and began to conceive of a system that would use simulation gaming to teach mass casualty incident response and management. It would take me decades to reach the bottom of that trench.

I worked my way through college being employed by this company and had been asked to participate in a regional transportation planning committee that was beginning to look at the challenges of training and development for a sophisticated emergency medical services response system. My experiences thus far allowed me to merge my understanding of a such a system into a public education video that I produced for my senior project in video production. Using a script that I wrote, talent that I recruited, scenes and settings of which I was able to arrange the filming of because of my connections, I produced a half-hour description of how paramedics would work under the direction of physicians at hospitals with radio connections ands bring the emergency department out into the field.  Today, this is routine. In the early 1970’s, this was still a vision.

Later, when I was employed as the first staffperson for a new fledgling statewide medical society of emergency physicians, our challenge was to find more income. We ran a successful three-day symposium on emergency medicine but we needed more balance on the calendar and more training and education in trauma.  A new member had just joined; he came in as the new chief at a major teaching hospital in the big city in the center of the state and he’d come in from Colorado where he’d chaired the committee that oversaw the most successful ski symposium in the country in the specialty. It was like getting a gift from God.  He was reluctant to take on the challenge; nowhere in New England where there any ski venues like they had in Colorado.  But he didn’t have staff in Colorado, and I knew how to find and negotiate for meeting venues. We had Stowe, and together this fellow and I (with input from others) put together an educational curriculum in trauma management. The first year was a financial and programmatic success, and we repeated it for two more years at a different location. The final year, we had over 250 physicians, doctors and EMS staffers paying $250-300 per person for the chance to learn in the morning and ski in the afternoon. I told other people about this fellow for years; he’d quickly risen to assume the presidency of the organization. I said “If he asked me to move that mountain over there down the road ten miles, I’d go get my pick and wheelbarrow.”  When I left the organization, the plaque they gave me said, simply, “Thanks for putting us on the map.”

Later I was tasked with the administrative leadership of a regional EMS corporation and quickly discovered they had not addressed one of the 15 components of a good EMS system: a functional plan for disaster response. In short order, we were at work and developed the plan, as well as the educational and training component for the plan.  It was described by the six-state regional association of EMS systems as the best existent state-of-the-art approach. It was tested during a real event months after I’d been pushed out of the job by a corporate bully of a hospital administrator who had visions of running his own ambulance company; his hospital bought the one with a reputation for dealing in illicit drugs and I’d had the audacity to point that out after I’d been promoting a formally-structured private-public system that involved public input from police, fire, hospital and other private and public entities.  One day thereafter, my wife said, as we gazed out our living room window at the red skies some eight miles down the road, “Don’t you want to go?”.  I’d preached about dysfunctional mass convergence and knew that I had no command or response role even if I was still in the job, so I said “No. If we planned well and I trained them correctly, it’ll be okay.”  It was. I had been able to transmit my best sense of an OODA-like flexible and ongoing assessment of problem-seen-in-the-scope-of-space-and-time, a kind of ma-ai of emergency repsonse, to a leading paramedic and his small transportation/training committee. As luck would have it, he was on duty that night and assumed medical command. He assessed the spatial traffic management aspects of a small closed-access parking lot and quickly organized it and the response so that the critically-wounded burn-and-trauma victims could be loaded into jet helicopters and flown to Boston within “the golden hour”.  Between 25 and 30 people were involved in the explosion of flocculent dust in the Malden Mills “fleece” manufacturing facility without loss of life.

In the interim, I had returned briefly to college. I thought that an extension of what I had learned and conceived might make use of the new technologies of “interactive videodisc”. I learned once again that the academics were ill-prepared to teach or lead anyone to anything, though I did get side-tracked writing and circulating a proposal which I forwarded to a wide range of people. I’d read about the development of a simulation-based system to teach battle doctrine (“TraDoc”) and sent off the buffed-up summary of my thoughts and ideas to one of the military people involved; several weeks later, the CIA called and wanted to know how I knew of the effort which was driven by a pair of software experts from Bolt, Beranek and Newman. I’d also talked my way into a job as the Managing Editor of a company loosely affiliated with Children’s Hospital in Boston tasked with use of cable and satellite TV to provide continuing education to pediatricians; it was there where I discovered that my own poor education and experience were heads-and-shoulders above what the venture capitalists had gleaned out of the ranks of the unemployed. We put 15 shows “in the can” and I started up a similar effort in orthopedics affiliated with Massachusetts General Hospital, but these died on the vine for lack of advertising support.  They didn’t charge me with that task nor ask me, but many of the symposia I’d run for the society of emergency physicians attracted significant financial support from equipment providers, pharmaceutical companies, and the like.

Years after that, having been serially unemployed or under-employed for years, I sat in the basement office in my home reading that day’s Boston Globe when I turned to the business section and was smacked in the face by a large computer-generated image of a wounded civilian lying on the ground next to a Hummer from which had emerged a GI who was tending to the person.  Overhead, circling for a landing, was a MedEvac chopper.

“That’s my game!”, I shouted to no one there, as it depicted precisely the kind of thing I’d envisioned.  Previously, I’d dusted off the proposal a second time and sent it off to a number of people; one copy was hand-carried by the son of a local EMT I’d trained to the neo-cons in the Office of Emergency Preparedness inside the US Department of Justice where it was then given to the people at BreakAway Games who turned it into the online game Incident Commander. I’d also written an article for a trade magazine in 1990.  The graphics were much better in this Globe photo, though, and so I soon found myself employed as a subject matter consultant to MAK Technologies. (The M and the K in the name stand for the very same two software engineers who built that Army TraDoc system that trained the armor component of Desert Storm and which resulted in the now-famous battle of 73 Easting.)

The scenario that the MAK crew was charged with actualizing (our task was the computer game; others were responsible for the supporting classroom curriculum and text) was the outbreak of avian influenza among both chickens and humans in Georgia. [Do you know how many chickens there are in Georgia?  Don’t go count them and began to find their locations, like I did. You’ll hop onto the radar of the Georgia Bureau of Investigation, like I did. But if you’re gonna be a responsible party in emergency response, you have to know something about maps and GIS, or space and time, or ma-ai ( the harmony within space) (The essence of this dynamic concept is that the practitioner must find and join with the chaotic and extra-ordinary nature of what is happening and changing before one’s eyes. ).

Emergency management requires high-end spatial intelligence.  [Hell, I just discovered that Delorme up in Freeport, Maine was bought out by Garmin and that if I buy one of their expensive hand-held GIS units I can get Garmin BaseCamp software for my iMac and can start plotting some photographic safaris….  If I do that, I’ll be labeled a terrorist for sure.] [See three-reasons-why-schools-neglect-spatial-intelligence ]

Picture that small army of people wearing many hats and having differing intent and loyalties who are involved when it’s been discovered that the chickens over on the south 40 are sneezing and dying. Do a rapid economic assessment of how much money is at stake. Ask the people who work there if they were wearing their rubber boots and if they washed their hands thoroughly.  Ask the owner of that facility if authorities can go onto the premises and do some lab tests.  Try to ignore the shotgun in the foreman’s hands. Explain to them that the state has 36 hours in which to figure out where the vectors and fomites are.  Explain what a vector is, what a fomite is, and what the difference between them is. Tell the state’s national guard contingent to set up roadblocks at the intersections to the north and east. Tell the guy who owns the property that you’re gonna have to kill all those chickens that cost him about $8.95 a piece.


So it was time to drill down into the depths again. I reviewed most everything I could resurrect that I had from the North American Simulation and Gaming Association. I reviewed the lessons I’d learned as a beta-tester in the inaugural edition of his “Game of Games” that involved six players using e-mail and a simple Moodle web site. I wrote e-mails to its developer and re-read a lot to the material I could glean from the work done by Thiagi and drove to Montreal where I could meet and interview a British online and interactive gaming entrepreneur.

What I came up with was a game engine that “had five players playing 25 different roles during a two-week timeframe compressed into a two-hour game, thus forcing relevant information to the surface of the tabletop, or the players’ awareness.”  See http://www.thesullenbell.com/2015/05/21/outbreak-or-break-through/

Finally, when talking to a physician who felt compelled to rush to the aid of New Orleans after the nation watched Katrina curve into New Orleans more sharply than a Clayton Kershaw offering, I was challenged to put my thoughts down on paper about how America might begin to understand how better to respond to mass emergencies. The result was “Simulations and Virtual Communities of Practice”.

But that was then, and this is now.  Since then, the concepts and technologies have been hijacked into the service of the few and their diseased sense of control. There is little room if any for anyone’s sense of anything if it isn’t in alignment with the pronouncements of people who do not live in the community and whose priorities lie elsewhere.


“Lifting the pen above a blank sheet of paper is an iconic moment. That is, it stands not just for the writer … but also for the building contractor about to lay out a foundation or a baker counting out her ingredients. It stands for the importance of first steps, where each of these first steps taken has to be judged finally to prevent all future steps from coming to a very sticky end. In breadmaking the preparation is paramount. The measures are important, the ratios of flour to yeast, of flour and yeast to water. Kneading and the exact strength of that kneading have to be finally gauged. The recipe is tried and tested and must be begun as it is finished, according to how you want the crust to emerge and the bread to taste. In building a house, the building contractor must lay out the lines of the foundation exactly. He must consult the plans, measure and remeasure, check and recheck. The consequences of getting it wrong multiply and become more and more embarrassing as the work proceeds.

But what if we have no recipe to consult? What if we have no grand architectural plans? What if we do not know what we are building or baking? And what if that lack of knowledge of what to do and where to go is debilitating, and therefore, as it is to most human beings, slightly, or for some, deeply depressing? What if we really do have a blank page?

Contractors may have a level and a chalk line to lay out the line of the wall, but they have no fixed mark for building again if their business fails or if they lose their half their company through divorce or, worse, injure themselves so they cannot do the physical work anymore. The tangibles of work are built every day out of the intangibles of intent and commitment. How do we proceed when there is actually not meant to be a place, because we are actually working with a way of being, a slowly building conversation between what we want for ourselves and what we are most afraid of?” [Page 153-154]

I remember watching Anthony Bourdain while relatively immobile and flat on my back in a medical rehab hospital bed and discovering the value and meaning of mise-en-place, a discovery which eventually resulted in the lucky acquisition at an an incredibly low price of a pristine and untouched version of the instruction/reference book given to entrants to the Culinary Institute of America.


“The idea of there being this code of ethics about productivity was, on the one hand, very romantic to me but, on the other hand, it made a hell of a lot of sense, even spiritually. The idea that by cleaning your station, that sets the table for excellence in every part of your life.

I think many people look at the idea of mise en place as just being something where you prep your carrots and celery and have it off to the side—and not something that has wider applications?

Oh my God, it’s so elegant, this system. It’s not just about organizing space, it’s actually about how you relate to space, how you relate to time, how you relate to motions within that space, how you relate to managing resources, how you relate to managing people, how you relate to managing your personal energies, all of that.”


Wright spoke to his disciples at Taliesin and to the world of architecture at large about the process used in designing his acclaimed cantilevered house over the falls called Fallingwater.

“One must be able to walk around and inside the structure, know every detail, before putting pencil to paper.  I never sat down to the drawing board – and this has been a lifelong process of mine –- until I have the whole thing in my mind.  I may alter it substantially.  I may throw it away.  I may find I’m up a blind alley; but unless I have the idea of the thing pretty well in shape, you won’t see me at a drawing board with it.”

“Conceive the building in the imagination, not on paper but in the mind, thoroughly – before touching paper.  Let it live there – gradually taking more definite form before committing it to the draughting board.  When the thing lives for you – start to plan it with tools.  Not before…  Working on it with triangle and T-square should modify or extend or intensify or test the conception – complete the harmonious adjustment of its parts.”

In Ayn Rand’s book The Fountainhead, based on Wright and the Fallingwater process, the client says to architect Howard Roark “You’re completely natural only when you’re one inch from bursting into pieces.  What in hell are you really made of?  After all, it’s only a building.  It’s not the combination of holy sacrament, Indian torture and some form of ecstasy that you seem to make of it.”

To which the architect replied:  “It isn’t?”

From Fallingwater Rising by Franklin Toker, Alred A. Knopf, New York 2003, cited in “The Spirit of the Game”, the tenth chapter of Summon The Magic


Whyte is both a poet and a rock climber, obviously experienced at both, and he says:

“Good poets, like good rock climbers, look not for clinging but for real purchase. People who are serious about pursuing their vocation look for purchase, not for a map of the future or guided way up the cliff. They try not to cling too closely to what seems to bar their way, but look for where the present point of contact actually resides. No matter what it looks like. The point of contact is what allows us to take the next step.” [Page 143]

If I understand this (I’ve failed rock-climbing for the same reasons I failed ladders in the fire department: my knees were damaged through sport and I lacked confidence in my leg strength, and my sense of balance has been dysfunctional at a fine level for as long as I can remember it, and I’m precipiphobic too), I can apply the concepts to my newly-rediscovered approach to photography. I have several points of contact: a new camera, a small catalog of how-to- videos on top of a solid earlier amateur education, and a burgeoning opportunity with a growing file of ideas, places to go, etc.  My “purchase”, or where my present point of contact currently resides, is the fact that I have, in weak-kneed fashion, yet to try the software to download the first batch of photos I’ve taken. That’s the next ledge in my uphill climb.

Whyte explores these concepts in Chapter 7 (“Searching for the Self: The pursuit that is not a pursuit”) starting on page 154, he recounts an experience he had when he was hiking in Bhutan. I’m not going to begin to try to recount that tale; it’s too important and I would not do it or the author any justice. Buy the book to read this part alone. Find the part on page 167 in which he identifies and talks about the essential human ingredient: anxiety.

How many of us grew up with the relationships of others in front of us for some level of experiential examination?  These included our parents, their partners, close neighbors, the parents of long-term friends, and perhaps others.  What arises from Whyte’s discussion is the focus on how the participants in a relationship spend a good deal of their time working with anxiety, their own or that of the other participant(s) in the relationship(s).

The book uses the literary works and lives of — among others —  Jane Austen, Dante Alighieri, Charles Dickens,   Pema Chödrön, Rainer Maria Rilke, William Wordsworth, and Robert Louis Stevenson (and his pursuit of and marriage to Fanny Osbourne) as his vehicles for his exploration of the balance of work, love and self. Each of them shared some attributes amongst each other and with Whyte in that they are writers, travellers, romantics and more. Us too, probably, in our own way. And many of them grappled with ongoing or chronic health issues.


“Till that moment in my life I always thought this is me and that’s somebody else and something else. But for the first time I did not know which is me and which is not me. Suddenly, what was me was just all over the place. The very rock on which I was sitting, the air that I breathe, the very atmosphere around me, I had just exploded into everything. That sounds like utter insanity. This, I thought it lasted for ten to fifteen minutes but when I came back to my normal consciousness, it was about four-and-a-half-hours I was sitting there, fully conscious, eyes open, but time had just flipped.” https://en.wikipedia.org/wiki/Jaggi_Vasudev

“The voice in the whirlwind asks us to see the world without having an ounce of control over it and to cultivate our faith by paying attention to this creation.” [Page 175]

I had that same experience sitting on the cliffs at Pemaquid on my honeymoon in the late 70’s, here memorialized with photo on return trip two years ago and a stay at The Bradley Inn.


“All of our great contemplative traditions advocate the necessity for silence in an individual life: first, for gaining a sense of discernment amid the noise and haste, second, as a basic building block of individual happiness, and third, to let this other all-seeing identity come to life and find its voice inside us…. To be large enough for the drama in which we find ourselves.” [page 34]

“… we have all the five senses through which to create a constant subliminal conversation with the world outside.” [page 41]

[See A Natural History of the Senses, Diane Ackerman, Vintage 1991 as well as Deep Play, Diane Ackerman, Random House, New York, 1999.]



The way we face the future actually create your future as much as her individual actions along the way.[Page 244]

On pages 247 and to 48, Whyte describes –through the lens of the experience of Deirdre Bloomfield-Brown–what he calls a “life-changing encounter”,”a breakthrough experience”.

“Finding the key is it very own human motif. Again and again, we have to find a way in through the door, and again and again, stories say that the key is always right under our noses. We are the ones who turn in the door and open it. We have to look for the key by looking at the way we are made to open the great conversation of life. What am I naturally drawn to? How am I made for this world? What is my essential nature?”

I made a list of my own personal life-changing encounters. I came up with six moments. Listed here chronologically, they include that evening at dusk when I sat meditatively on the rocky bank of the brook that ran off the mountain, the moment in which a lynx came to the brook for a drink of water. I watched in awe, trying to be very still, but the lynx realized that I was there, and looked at me for an extended moment. Our eyes met as we assessed each other for intent. In that same moment I transmitted silently the thought “I wish you no harm”, and the animal turned back to slake its thirst. When it had its fill, it turned and vanished.

The second occurrence was an encounter in the halls of my high school with my favorite English teacher on my return from my freshman year in college, all puffed out in my special ops trainee black beret dress uniform with brass and jump boots, only to be rebuffed, shunned. He turned without saying anything and went back to his office. He retired years later and I found his address through the high school and wrote to him about how, with that moment, he likely saved my life, and certainly redirected its focus.

Years later, during a week-long training camp designed to turn me into an EMT instructor, I offered up a hand-written note to another trainee who seemed uncertain about her command of the content and her ability to deliver it, despite the fact that she was a licensed and registered nurse. That led to a 42 year marriage. The two of us ended up as co-teachers for three successive 100-hour EMT courses.  What I wrote was that her students would be hard-pressed to pay attention to the content because they would be paying more attention to her beauty.

Sometime later, I encountered my firstborn, and experience I can vaguely remember, most likely because he was probably still in utero. He celebrates his 40th birthday next month. (On page 302, Whyte pays homage to the female gender when he says “It is hard to really comprehend how much physiological capital our bodies put into the necessity of giving birth.”)

The incident at Pemaquid is recounted above and has been described several times.

Lastly, what can be called a theophany occurred in the presence of my two-year-old daughter at a moment of her night terrors and colicky irascibility; a hand — in a room in which only the two of us were present — grasped me at the top of my shoulder/collar bone that I’d wedged in to the dormer ceiling in her nursery and squeezed it firmly so as to announce presence and gravitas; it transmitted viscerally the sentence “Be gentle with this child; I have great things in store for her.”

Later in the book, Whyte talks about moments of “initiation and confrontation”, or “seeing to the root”: “… our sense of lack, our sense of worry and inadequacy, has a root and a cause. This root is our desire to have any other reality than the one we are confronted with in the moment.”

In my case, two come to mind.  The first is light in nature, but nonetheless perhaps indicative. I was reading the news in the announcer’s studio at the student radio station, doing a five-minute gig in the midst of the afternoon music show dee-jayed by the program director, when he snuck in behind me — the red “on-the-air” sign was no deterrent to him — and pulled out a cigarette lighter and lit the long taped-sequentially-together roll of news copy on fire.

I’m sure there are other such moments; I’ve either forgotten them or they were inconsequential. The most consequential moment extended for hours and hours, and it was the moment after I woke up from the coma in the hospital having been told and learned kinesthetically that I could not move anything on the left side of my body.  That moment extended and progressed through to the time when my son, the fellow I first encountered in utero, lifted me up and placed me in a wheelchair and took me downstairs to be evaluated for placement in a medical rehabilitation wing.

The deeper you go into this book, the better it gets, and by better I mean accurate, compelling, resonant and relevant.

On pages 256-257, Whyte goes on to discuss “accidie”, defined elsewhere as spiritual sloth or apathy, and conversely those moments when we are asked “to be authentic, and to be tenacious in that authenticity”.

“Engagement with the self reaches its climax with a sense of being utterly alone with the struggle. There is a peculiar quality to the distilled essence we imbibe when we come to this sense of complete isolation. Ironically, our sense of communion with others is enhanced when we understand how completely alone people feel when confronted by the forces that surround them.”

Chapter 11 is entitled “The Art of Marriage: The disappearance, reappearance and dissolution of the self,” and in it Whyte describes marriages as “dynamic moving frontiers”[page 265], noting that “each marriage is a mystery to its self”[Page 275]. He says” To go against ourselves in a relationship is to find another form of self that can grow without destroying the growth of the other.”

In Chapter 12 (“A Sweet Prison: Living with the work we’ve chosen”) White talks about families; see in particular page 311. On page 317 he talks about the conjunction of marriage and work:

“As it is difficult to explain the mechanics of a given marriage, so it is difficult to explain the mechanics of a vocation. Perhaps because that is less to do with mechanics then the slowly building, concentrated focus that gets the job done. The subtle joys of the steady application to a work yielding up its secrets and its subtle triumphs are hard to explain. Just as almost no one wants to know how happily married we are, almost no one wants to know the details of how we gain our sense of satisfaction in work, as much as from its rewards and its fruits.”


“… there is indeed no other enemy than the false self we continually present to the world as the real one.” [page 334]

“There is no self we can construct that will survive a real conversation. A real conversation always involves our moving the small context we inhabit to the next-larger context that will transform and enlighten us and that seems to have been waiting for us all along.

“What we withhold from ourselves is the very thing we need to complete ourselves. This active completion is often seen as a form of death and something to be fought against. We quite often do not want to know what we need. We will try to offer false gifts to the self in order to keep the real gift at bay.” [page 339]

“Vulnerability is the door through which we walk into self-understanding and compassion for others. Being enlightened does not mean that we assume supernatural powers or find a perfection that exults us above the daily losses other human beings are subject to; enlightenment means that we’ve accepted thoroughly our transience, our vulnerability and our imperfections and live just as robustly with them as without them.”[Page 340]

“… the best thing to do is to hold a kind of silent vigil besides the part of us that is going through the steps of a difficult transformation.” [Pages 340-341]

“The refusal to participate fully in any of the marriages, to make them overt and speakable, causes endless friction in a relationship. Not speaking about them, a couple can often become afraid of each other’s desires and eventually see each other as unspoken enemies. To speak of these marriages out loud at the very least creates a crossable frontier between the couple. Each couple stands at the turbulent edge between the surface attempt to control these other powerful marriages and the Dionysian [irrational, frenzied, undisciplined] underground energies that carry them along, trying to flow around all outer obstacles. When we attempt to stop the conversation our partner might be having in the other two marriages because of natural jealousies, we become an obstacle to the one we are supposed to “love,” and then wonder why it is so difficult to make this first marriage work in isolation.”[Page 346]

What we desire in the three marriages is a sense of profound physical participation with creation, the reconfirmation that we are not alone in the world and the reminder that there is a larger context to existence than the one we have established ourselves.”[Page 354]


Also of interest:

TEDxPugetSound – David Whyte – Life at the Frontier: The Conversational Nature of Reality


Ten Questions we should be asking ourselves—especially when we least want to confront our own answers 








The idea of achieving work/life balance is a modern-day knockoff of the American Dream, rooted in the minds of ambitious yet overworked professionals who want to “have it all” — work and play, career and family.

I don’t believe there is such a thing as “work/life balance.” You don’t hear people talking about finding a “family/life balance” or an “eating/life balance.” IT’S ALL LIFE.

Work usually takes priority over the rest, however, because work is what we spend the majority of our day doing, it financially supports our dreams, and it’s a core part of our identities (the first “small talk” question people usually ask is what you do for a living). Add mobile technology to our career-driven lives, and work priorities now have the potential to take over our personal lives. When this happens, professionals are putting their relationships, mental and physical health, and overall happiness at risk.


The reason work seems to be encroaching more and more on our personal time is that every day, we unknowingly hand over precious power to alerts and notifications — distractions ironically set up to ensure we don’t miss a thing.

My notifications come from Google, business blogs, email, productivity apps, airfare alerts, my investment firm, and (what should be at the top of my list) my son’s school. When we’re constantly bombarded with these bits of information, priorities and distractions start to run together, and we have a hard time knowing what to focus on. And that struggle is about to get worse. I’m a marketer and our whole mission in life is to get you to pay attention, to make what we have to say more important than anything else you could be doing at the moment. According to analyst firm Gartner, by 2017 Marketers will spend more on IT than CIOs. Most of that investment is to help us get you to stop, listen, read, watch, click, like, share, tweet, pin and buy.


How do you know when your priorities have truly gone awry? I believe it’s when you’ve reached a point where the urgency to react to something is disproportionate to its priority. Although technology enables every notification or alert to seem urgent, technology itself isn’t the true culprit. Rather, it’s our relationship with technology that throws us off-balance.

Do you delay a scheduled workout because you feel compelled to reply to an email first? Do your kids ask you to step away from Facebook? Do unread emails cause you stress even after a 12-hour workday? Do you check your phone at dinner? These are all signs that you have an imbalanced relationship with technology.


Below are a few simple ways to begin building a more balanced life — one where you have room for hobbies, health, relationships, and personal priorities.


I used to wake up every morning and immediately look at my phone to see if there was anything urgent in my inbox or something interesting on Facebook. It always started with me telling myself, “I’m just going to check,” but that quick check turned into 30 minutes of working, mentally prioritizing my to-do list, and looking for a problem to react to.
The most defining moment of your day is when you first wake up. You have a choice about the first information you expose to your brain. By meditating, exercising, journaling, or doing something reflective for those first 30 minutes instead of opening the digital floodgates, you allow yourself to start your day recharged and aware of your priorities. Learning to control which information we pay attention to — and when — is crucial to achieving balance.


Every year, my company holds a meeting for our executive team to discuss our “critical path” for the coming year. What are our most important priorities? Our departments then align their goals along that path. Professionals can benefit from going through this same process with their personal lives.
Can you identify your five most important personal goals and values? Do you want to be more connected to your kids, be physically fit, or be on the road to a funded retirement? These priorities are part of your personal “critical path”; if you don’t define them now and give them the necessary attention, something less important (but louder) is bound to take their place.


Without any interests or hobbies outside work, we run the risk of becoming resentful and isolated. While it sounds dedicated and noble to focus on work 24/7, everyone knows this isn’t a realistic or sustainable lifestyle. Research shows that this lifestyle can stifle creativity, impair judgment, and diminish focus. Many companies show outward signs of rewarding this behavior, but most people secretly have little respect for individuals with no boundaries.
Learn a language, join a gym, or volunteer at your child’s school. Most importantly, do something that makes you step away from your computer and smartphone. Non-work-related, tech-free passions expand your universe and make you a more interesting person.


Finding a non-work-related passion also involves building supportive, nurturing relationships outside of work. Money and jobs will come and go, but trusted friends who have your personal interests at heart can help you handle difficult professional decisions with less stress and more confidence.

When we take a look at why it’s so hard to achieve balance between work and our personal lives, technology designed to serve us lies very close to the root of the problem. However, the root itself has to do with our tendency to permit outside forces to drive our priorities.

Being dedicated and ambitious is admirable, but allowing work to define your self-worth and identity is dangerous. Don’t let yourself wake up one day and realize your kids are out of the house, you never went on that cruise, or you never ran a marathon.

By reevaluating priorities and taking the necessary steps to unplug from work and technology, you can achieve real balance — improving your health, happiness, and life as a whole.




by David Whyte

This chapter is closed now,

not one word more

until we meet some day

and the voices rising

to the window

take wing and fly.

Open the old casement

to the lands we have forgotten,

look to the mountains and ridgeways

and the steep valleys, quilted by green,

here, as the last words fall away,

the great and silent rivers of life

are flowing into the oceans,

and on a day like any other

they will carry you again,


on the currents you have fought,

to the place where you did not know

you belonged.





The Spirit of the Game

photography courtesy of http://reagentx.net/new/tag/astrophotography/

The tenth chapter of the e-book Summon The Magic: How To Use Your Mind… is actually one of my two most favorite chapters.  (Those two speak to me, and they ended up being assigned the letter E and the letter J.  Funny thing how those things work out, huh?)

It’s entitled The Spirit of the Game and, while it is laden with concepts of spirituality, it doesn’t attempt to proselytize. Parker Palmer (Footnote 111 on page 55) gives as good a defintion of spiritual as I could find.

There are references from within religion’s expressions, but spirit includes them all, allows you to parse and understand them if you desire to do so, and ultimately it transcends them.

The Spirit of the Game ranges across the topics of prayer, intention, attention, life alignment, love, mastery, presence, soul, music, movement, ex-stase, awe, connectedness, the sweet spot in time, gnosis, peak experience, yoga, samadhi, behavior, discipline, intent, will, performance, creativity, energy and grace.

It will bring you to James Neill’s http://www.wilderdom.com.

It will bring you to the web site of a dojo called www.bodymindandmodem.com.

There’s a quote in there from the fellow whose insights were the key that unlocked the door to the creation of this e-book.

It was in the middle of the explosion of the decades of research into the brain through the use of functional MRI studies and Roland Perlmutter, M.D. (neuroradiologist, Duke University Medical Center) is the individual quoted from within the book On The Sweet Spot: Stalking the Effortless Present.

It’s not that quote (footnote #24) that quickened me.

The one that made we sit upright, that confirmed my interest, my work, the value of these concepts beyond sports, and the value of sharing this material shows up near the end of my e-book.

But here’s a better expression of all of that from an old blog of mine (circa August 21st, 2013).  I’d been reading a Sports Illustrated in a medical waiting room and encountered a letter to the editor that was “surely of interest to the father of a professional fast-pitch softball player whose hand was broken by [Jennie] Finch when she stepped on it during a pick-off attempt at first. Was Finch mad at her because she not only did not strike out but managed to draw couple of walks against her and made one of them stand up for a win? The bone was broken above the knuckles, making it impossible to hold or swing a bat, but a visualization process I designed on the basis of my readings [actually, it was an audio tape from Lydia Ievleva; see this] and which she implemented which came to fruition in front of the orthopod ten days later and got her a clearance to return when the doctor said said “I’ve never seen a bone heal so quickly”. The bone and the body that it belonged to went on to earn a Second Team All-American slot in the ASA Majors division.”

Back then in 2013, I referenced the book On The Sweet Spot and my own e-book Summon The Magic and the applicability of what I have come to understand about the human mind/body/spirit as an antidote to the oppressive wars, narcissistic psychopathology of leadership, and the failure of the average human being — especially the dormant American ones — to wake up and effect some change.

From the description found at the Amazon link (but the emphases are mine):

“… as Richard Keefe, the director of the sport psychology program at Duke University, looked deeper into the nature of his experience, he found profound links to the spirit, the brain, perhaps even the soul.

Keefe recognized that the feeling golfers and other athletes have of “being in the zone” is basically the same as a meditative state. And as a researcher with experience in brain chemistry, he went one step further: If we can figure out what’s happening in the brain at such times, he reasons, we can learn how to get into that “zone” instead of just waiting for it to happen. This is the Holy Grail of sport psychology — teaching the mind to get out of the way so the body can do the things it’s capable of doing. Keefe calls it the “effortless present,” when the body is acting of its own accord while the brain has little to do but watch.

All religions describe some kind of heightened awareness in their disciplines; Keefe explores whether such mystical experience is a fundamental aspect of our evolution, an integral part of what makes us human and keeps us from despair. And he brings the discussion back to the applications of such knowledge, reflecting on our ability to use these alternate planes to achieve better relationships, better lives, better moments. Keefe’s true subject is extraordinary experience — being in the zone, in the realm of effortless action. On the Sweet Spot builds from the physical and neurological to the mystical and philosophical, then adds a crucial layer of the practical (how we can capture or recapture these wondrous states)…..”

That’s what summoning the magic is all about.

If a mind can heal its own fractured hand, why can’t many minds heal a fractured world?”


And, oh look, that calligraphic expression I mentioned back in healing a sick world shows up on page 75.

(So that’s where I put it..!)


Even Caitlyn Jenner makes an appearance in a potent retrospective.


But speaking of sports (and there are plenty of sporting references in The Spirit of the Game), last Monday’s news had an example (and there are plenty of them every day) of attempts to “psych out” an opponent — to take them off their game. My exact reference is to the US/Australia women’s 2015 Women’s World Cup opening match in soccer and the re-surrection or re-mindfulness of the US keeper’s legal difficulties. I take no position on the keeper or her history. In fact, I raise the point because, in all my research and other encounters, I have never met a performance psychologist who embraced or helped someone else “hone” the art of dissing.

You see a lot of it in pro sports. Larry Bird and some others have shown that, if you’re going to get into “trash talk”, you’d better be able to back it up.

The entire discipline of sports/performance psychology would suggest that you expend your energy focusing on your own game, that your attention to your opponent’s game in an attempt to create an advantage more often backfires than not. There’s a book listed in my bibliography that comes so dangerously close to taking the wrong approach that I won’t even identify it for you.

Refefence has already been made to bringing the best you can bring to the exchange as an ideal way to respect both the game and one’s opponent. Pre-game, in-game and post-game “trash talk” is trash and doesn’t fall within The Spirit of the Game.

Julia Cameron would understand. On Monday, her book “The Well of Creativity” got packaged with two of her earliest books, The Artist’s Way and The Vein of Gold, and shipped off to a friend.  I had thought “The Well of Creativity” was the one actually I received today (more dementia, or lack of focus) but the recipient is a close friend so it’ll all come out in the wash.

Arriving today was Supplies, which Cameron describes as good, plain water for those thirsty aspiring or working people who are busy making things — “books, musicals, movies, plays. board games, computer programs, sculptures, watercolors, greeting cards, effective aprons, better lives”.

The second page reminds us all of an “extremely effective technique” a lot of us have forgotten, or dismissed, or turned our noses up at beause it seemes so juvenile.

Several more pages in, and I had to put the book down; I was hooked. It’s serious shee-it. (I’ll report back on it in good time, but it’s a workbook and I’ve got to do the work.)

So, here you have it:

Tab J (The Spirit of the Game)

I hope that it will make your performance and creativity soar.

healing a sick world

healing a sick world

The e-book I’ve been posting here piecemeal will continue here with the sixth chapter entitled “What’s Inside You?  Desire, Belief, Passion and Intent”. 

Tab F (What’s Inside You)

Borrowing from Richard Strozzi-Heckler’s seminal book “In Search of the Warrior Spirit”, it asks early on 

“For what reason do you come?”,  the master asked the student.

“I have come to learn the art of self-defense”,  said the student.

The master responded:  “Which self do you wish to defend?”



“.. the potential that Aikido, the “art of peace” could be a product of Post Traumatic Growth is a compelling point… Aikido is often referred to as “medicine for a sick world.” … the practice of Aikido can be a path towards healing.….”

Tom Osborn’s exploratory and explanatory essay can be read at the link




Later, on pages 36 & 37, the sixth chapter touches upon — with two snippets — a subject addressed in a separate ex parte article below.

The main characteristic of an addiction is that it creates a need for itself that doesn’t provide you with energy to do something more. What you get from cigarettes is a craving for cigarettes, as well as the denial of a lot of other needs.

Some people eat because they’re hungry, others because they are bored, tired, or sick of being fat. A single substance comes to meet the needs of a lot of subtleties without fulfilling real needs. As Eric Hoffer said, “You can never get enough of what you don’t really want.”  In that way, it becomes an end in itself. It may seem like the supermarket and the video store give us choices but often we choose the same thing over and over again. When we choose the same thing time and again, it has to become bigger, better or more potent to meet the original need it satisfied. Addictions are substitutes for real community.  Any of the states that you reach through a substance you can meet through some form of relationship. In a fully functioning community, you can live on less, or do without.

Addiction is any dependency that self-perpetuates or self-catalyzes at an ever-accelerating rate…. Addiction consumes energy and leads to slavery.

Practice generates energy and leads to freedom…. Habits are addictive, if that mysterious acceleration factor is present, when enough is never enough, and what was enough yesterday is not enough today. Habits are addictive if the reward and the work are inverted. Samuel Butler joked that if the alcoholic’s hangover preceded the intoxication, there would be mystical schools teaching it as a discipline for self-realization.

So practice is the reciprocal of addiction. Practice is an ever-fresh, challenging flow of work and play in which we continually test and demolish our own delusions; therefore, it is sometimes painful.


I guess that I just don’t know




On a great big clipper ship

[Ed.: The fortunes of the founders of Skull and Bones (as well as the family fortunes of one of its more famous members, the current US Secretary of State), the shadows of whose membership have brought us the American security state empire (read this book from cover to cover) and its prolonged intervention in Afghanistan, its hijinks within the Golden Triangle and so much more, were built on the opium trade out of China during the era of the clipper ships.]


The Likely Cause of Addiction Has Been Discovered, and It Is Not What You Think

It is now one hundred years since drugs were first banned — and all through this long century of waging war on drugs, we have been told a story about addiction by our teachers and by our governments. This story is so deeply ingrained in our minds that we take it for granted. It seems obvious. It seems manifestly true. Until I set off three and a half years ago on a 30,000-mile journey for my new book, Chasing The Scream: The First And Last Days of the War on Drugs, to figure out what is really driving the drug war, I believed it too. But what I learned on the road is that almost everything we have been told about addiction is wrong — and there is a very different story waiting for us, if only we are ready to hear it.

If we truly absorb this new story, we will have to change a lot more than the drug war. We will have to change ourselves.

I learned it from an extraordinary mixture of people I met on my travels. From the surviving friends of Billie Holiday, who helped me to learn how the founder of the war on drugs stalked and helped to kill her. From a Jewish doctor who was smuggled out of the Budapest ghetto as a baby, only to unlock the secrets of addiction as a grown man. From a transsexual crack dealer in Brooklyn who was conceived when his mother, a crack-addict, was raped by his father, an NYPD officer. From a man who was kept at the bottom of a well for two years by a torturing dictatorship, only to emerge to be elected President of Uruguay and to begin the last days of the war on drugs.

I had a quite personal reason to set out for these answers. One of my earliest memories as a kid is trying to wake up one of my relatives, and not being able to. Ever since then, I have been turning over the essential mystery of addiction in my mind — what causes some people to become fixated on a drug or a behavior until they can’t stop? How do we help those people to come back to us? As I got older, another of my close relatives developed a cocaine addiction, and I fell into a relationship with a heroin addict. I guess addiction felt like home to me.

If you had asked me what causes drug addiction at the start, I would have looked at you as if you were an idiot, and said: “Drugs. Duh.” It’s not difficult to grasp. I thought I had seen it in my own life. We can all explain it. Imagine if you and I and the next twenty people to pass us on the street take a really potent drug for twenty days. There are strong chemical hooks in these drugs, so if we stopped on day twenty-one, our bodies would need the chemical. We would have a ferocious craving. We would be addicted. That’s what addiction means.

One of the ways this theory was first established is through rat experiments — ones that were injected into the American psyche in the 1980s, in a famous advert by the Partnership for a Drug-Free America. You may remember it. The experiment is simple. Put a rat in a cage, alone, with two water bottles. One is just water. The other is water laced with heroin or cocaine. Almost every time you run this experiment, the rat will become obsessed with the drugged water, and keep coming back for more and more, until it kills itself.

The advert explains: “Only one drug is so addictive, nine out of ten laboratory rats will use it. And use it. And use it. Until dead. It’s called cocaine. And it can do the same thing to you.”

But in the 1970s, a professor of Psychology in Vancouver called Bruce Alexander noticed something odd about this experiment. The rat is put in the cage all alone. It has nothing to do but take the drugs. What would happen, he wondered, if we tried this differently? So Professor Alexander built Rat Park. It is a lush cage where the rats would have colored balls and the best rat-food and tunnels to scamper down and plenty of friends: everything a rat about town could want. What, Alexander wanted to know, will happen then?

In Rat Park, all the rats obviously tried both water bottles, because they didn’t know what was in them. But what happened next was startling.

The rats with good lives didn’t like the drugged water. They mostly shunned it, consuming less than a quarter of the drugs the isolated rats used. None of them died. While all the rats who were alone and unhappy became heavy users, none of the rats who had a happy environment did.

At first, I thought this was merely a quirk of rats, until I discovered that there was — at the same time as the Rat Park experiment — a helpful human equivalent taking place. It was called the Vietnam War. Time magazine reported using heroin was “as common as chewing gum” among U.S. soldiers, and there is solid evidence to back this up: some 20 percent of U.S. soldiers had become addicted to heroin there, according to a study published in the Archives of General Psychiatry. Many people were understandably terrified; they believed a huge number of addicts were about to head home when the war ended.

But in fact some 95 percent of the addicted soldiers — according to the same study — simply stopped. Very few had rehab. They shifted from a terrifying cage back to a pleasant one, so didn’t want the drug any more.

Professor Alexander argues this discovery is a profound challenge both to the right-wing view that addiction is a moral failing caused by too much hedonistic partying, and the liberal view that addiction is a disease taking place in a chemically hijacked brain. In fact, he argues, addiction is an adaptation. It’s not you. It’s your cage.

After the first phase of Rat Park, Professor Alexander then took this test further. He reran the early experiments, where the rats were left alone, and became compulsive users of the drug. He let them use for fifty-seven days — if anything can hook you, it’s that. Then he took them out of isolation, and placed them in Rat Park. He wanted to know, if you fall into that state of addiction, is your brain hijacked, so you can’t recover? Do the drugs take you over? What happened is — again — striking. The rats seemed to have a few twitches of withdrawal, but they soon stopped their heavy use, and went back to having a normal life. The good cage saved them. (The full references to all the studies I am discussing are in the book.)

When I first learned about this, I was puzzled. How can this be? This new theory is such a radical assault on what we have been told that it felt like it could not be true. But the more scientists I interviewed, and the more I looked at their studies, the more I discovered things that don’t seem to make sense — unless you take account of this new approach.

Here’s one example of an experiment that is happening all around you, and may well happen to you one day. If you get run over today and you break your hip, you will probably be given diamorphine, the medical name for heroin. In the hospital around you, there will be plenty of people also given heroin for long periods, for pain relief. The heroin you will get from the doctor will have a much higher purity and potency than the heroin being used by street-addicts, who have to buy from criminals who adulterate it. So if the old theory of addiction is right — it’s the drugs that cause it; they make your body need them — then it’s obvious what should happen. Loads of people should leave the hospital and try to score smack on the streets to meet their habit.

But here’s the strange thing: It virtually never happens. As the Canadian doctor Gabor Mate was the first to explain to me, medical users just stop, despite months of use. The same drug, used for the same length of time, turns street-users into desperate addicts and leaves medical patients unaffected.

If you still believe — as I used to — that addiction is caused by chemical hooks, this makes no sense. But if you believe Bruce Alexander’s theory, the picture falls into place. The street-addict is like the rats in the first cage, isolated, alone, with only one source of solace to turn to. The medical patient is like the rats in the second cage. She is going home to a life where she is surrounded by the people she loves. The drug is the same, but the environment is different.

This gives us an insight that goes much deeper than the need to understand addicts. Professor Peter Cohen argues that human beings have a deep need to bond and form connections. It’s how we get our satisfaction. If we can’t connect with each other, we will connect with anything we can find — the whirr of a roulette wheel or the prick of a syringe. He says we should stop talking about ‘addiction’ altogether, and instead call it ‘bonding.’ A heroin addict has bonded with heroin because she couldn’t bond as fully with anything else.

So the opposite of addiction is not sobriety. It is human connection.

When I learned all this, I found it slowly persuading me, but I still couldn’t shake off a nagging doubt. Are these scientists saying chemical hooks make no difference? It was explained to me — you can become addicted to gambling, and nobody thinks you inject a pack of cards into your veins. You can have all the addiction, and none of the chemical hooks. I went to a Gamblers’ Anonymous meeting in Las Vegas (with the permission of everyone present, who knew I was there to observe) and they were as plainly addicted as the cocaine and heroin addicts I have known in my life. Yet there are no chemical hooks on a craps table.

But still, surely, I asked, there is some role for the chemicals? It turns out there is an experiment which gives us the answer to this in quite precise terms, which I learned about in Richard DeGrandpre’s book The Cult of Pharmacology.

Everyone agrees cigarette smoking is one of the most addictive processes around. The chemical hooks in tobacco come from a drug inside it called nicotine. So when nicotine patches were developed in the early 1990s, there was a huge surge of optimism — cigarette smokers could get all of their chemical hooks, without the other filthy (and deadly) effects of cigarette smoking. They would be freed.

But the Office of the Surgeon General has found that just 17.7 percent of cigarette smokers are able to stop using nicotine patches. That’s not nothing. If the chemicals drive 17.7 percent of addiction, as this shows, that’s still millions of lives ruined globally. But what it reveals again is that the story we have been taught about The Cause of Addiction lying with chemical hooks is, in fact, real, but only a minor part of a much bigger picture.

This has huge implications for the one-hundred-year-old war on drugs. This massive war — which, as I saw, kills people from the malls of Mexico to the streets of Liverpool — is based on the claim that we need to physically eradicate a whole array of chemicals because they hijack people’s brains and cause addiction. But if drugs aren’t the driver of addiction — if, in fact, it is disconnection that drives addiction — then this makes no sense.

Ironically, the war on drugs actually increases all those larger drivers of addiction. For example, I went to a prison in Arizona — ‘Tent City’ — where inmates are detained in tiny stone isolation cages (‘The Hole’) for weeks and weeks on end to punish them for drug use. It is as close to a human recreation of the cages that guaranteed deadly addiction in rats as I can imagine. And when those prisoners get out, they will be unemployable because of their criminal record — guaranteeing they with be cut off even more. I watched this playing out in the human stories I met across the world.

There is an alternative. You can build a system that is designed to help drug addicts to reconnect with the world — and so leave behind their addictions.

This isn’t theoretical. It is happening. I have seen it. Nearly fifteen years ago, Portugal had one of the worst drug problems in Europe, with 1 percent of the population addicted to heroin. They had tried a drug war, and the problem just kept getting worse. So they decided to do something radically different. They resolved to decriminalize all drugs, and transfer all the money they used to spend on arresting and jailing drug addicts, and spend it instead on reconnecting them — to their own feelings, and to the wider society. The most crucial step is to get them secure housing, and subsidized jobs so they have a purpose in life, and something to get out of bed for. I watched as they are helped, in warm and welcoming clinics, to learn how to reconnect with their feelings, after years of trauma and stunning them into silence with drugs.

One example I learned about was a group of addicts who were given a loan to set up a removals firm. Suddenly, they were a group, all bonded to each other, and to the society, and responsible for each other’s care.

The results of all this are now in. An independent study by the British Journal of Criminology found that since total decriminalization, addiction has fallen, and injecting drug use is down by 50 percent. I’ll repeat that: injecting drug use is down by 50 percent. Decriminalization has been such a manifest success that very few people in Portugal want to go back to the old system. The main campaigner against the decriminalization back in 2000 was Joao Figueira, the country’s top drug cop. He offered all the dire warnings that we would expect from the Daily Mail or Fox News. But when we sat together in Lisbon, he told me that everything he predicted had not come to pass — and he now hopes the whole world will follow Portugal’s example.

This isn’t only relevant to the addicts I love. It is relevant to all of us, because it forces us to think differently about ourselves. Human beings are bonding animals. We need to connect and love. The wisest sentence of the twentieth century was E.M. Forster’s — “only connect.” But we have created an environment and a culture that cut us off from connection, or offer only the parody of it offered by the Internet. The rise of addiction is a symptom of a deeper sickness in the way we live — constantly directing our gaze towards the next shiny object we should buy, rather than the human beings all around us.

The writer George Monbiot has called this “the age of loneliness.” We have created human societies where it is easier for people to become cut off from all human connections than ever before. Bruce Alexander — the creator of Rat Park — told me that for too long, we have talked exclusively about individual recovery from addiction. We need now to talk about social recovery — how we all recover, together, from the sickness of isolation that is sinking on us like a thick fog.

But this new evidence isn’t just a challenge to us politically. It doesn’t just force us to change our minds. It forces us to change our hearts.

Loving an addict is really hard. When I looked at the addicts I love, it was always tempting to follow the tough love advice doled out by reality shows like Intervention — tell the addict to shape up, or cut them off. Their message is that an addict who won’t stop should be shunned. It’s the logic of the drug war, imported into our private lives. But in fact, I learned, that will only deepen their addiction — and you may lose them altogether. I came home determined to tie the addicts in my life closer to me than ever — to let them know I love them unconditionally, whether they stop, or whether they can’t.

When I returned from my long journey, I looked at my ex-boyfriend, in withdrawal, trembling on my spare bed, and I thought about him differently. For a century now, we have been singing war songs about addicts. It occurred to me as I wiped his brow, we should have been singing love songs to them all along.

The full story of Johann Hari’s journey — told through the stories of the people he met — can be read in Chasing The Scream: The First and Last Days of the War on Drugs, published by Bloomsbury. The book has been praised by everyone from Elton John to Glenn Greenwald to Naomi Klein. You can buy it at all good bookstores and read more at www.chasingthescream.com.

The full references and sources for all the information cited in this article can be found in the book’s extensive end-notes.

If you would like more updates on the book and this issue, you can like the Facebook page: https://www.facebook.com/chasingthescream



On the last page of the sixth chapter, it says

Beliefs are ideas that can be shaken,

but faith is the result of having been shaken.

Much has been written — I think of Laurence Gonzalez’ book “Surviving Survival” — about those circumstances, events or encounters that shake us to our bones.  

Many of us have had such events; war brings them to soldiers (as noted); accidents and health care crises brings them to civilians; imprisonment or worse brings them to people who succeed at overcoming that experience and writing about it: Nelson Mandela, Vladimir Bukovsky, Hurricane Carter — the list is long because authority keeps impounding people; that list is getting longer, having added Manning, Kirakou, and thousands of unnamed souls thrown into dank, dark centers of isolation and torture.  

I was lucky.  I was in a coma in a bed surounded by doctors and nurses and loving and caring family and friends.  Surviving has a way of getting you clear on which self. 


There is present within the socio-political leadership of our milieu — including people, institutions, media outlets, and our economy — a massive pathological addiction to violence and war. 


somatic coaching and rationalism

As a follow-up to the recent series entitled “Je Ne Sais Quoi”, here are excerpts from The art of somatic coaching: Embodying skillful action, wisdom, and compassion, by Richard Strozzi-Heckler, North Atlantic Books, Berkeley California 2014.

Richard Strozzi-Heckler has a PhD in psychology and a sixth degree black belt in aikido. He has worked with hundreds of thousands of people over the last 40 years, including corporate executives, social and environmental justice leaders, Olympic and professional athletes, managers, political and military leaders, and inner-city gangs. He is been noted for developing a groundbreaking leadership program for the United States Marine Corps. He was named one of the top 50 executive coaches in The Art and Practice of Leadership Coaching and in Profiles in Coaching. He is a pioneer in applying somatics to education, healthcare, leadership, team development, technology, and international piecework.

In the introduction that runs from page 1 through page 7, Dr. Heckler says:

“Many years ago I passed through a significant crossroads in my professional life. As a body-oriented psychotherapist, I had a full private practice of 20-25 people a week, I lead or co-lead two therapy groups a week, and I co-taught a week-long training seminar once a month. What became apparent over time was that the psychological diagnoses I needed to submit to insurance companies for my clients’ therapy didn’t apply to who they were. Although I had worked in residential psychiatric wards and served clients who suffer from serious psychological conditions, the vast majority of my clients were fully functional, fully contributing human beings. Their issues revolved around purpose, meaning, authenticity, living a rich emotional life, turning insight into action, transitioning from one stage to life to another, and navigating relationships…..

I sought a context in which my purpose is grounded in the spirituality that was inseparable from skillful action in the world….. I learned to collect my energy, to intensify, to cool it down, to break contact without breaking commitments, to trust the images formulated from my tissues, to release the muscular contractions adopted from society, to honor the language of the heart, to let love penetrate the surface, to be with the animating life source that makes us who we are…..

From this perspective the psychological symptoms that my clients presented were soon eclipsed by a vision of wholeness in which their actions, emotions, thinking, and energetic state were inextricably linked. The unexamined social patterns that they had inherited I now saw were integrated into their muscular, organ, and nervous systems. It became clear that it would be impossible to unpack their various issues without working directly through the body. Layers of complexity were revealed that paradoxically condensed into simple inquiries:

  • “What yearns to come to life?”
  • “What is complete?”
  • “What wants expression?”
  • “How do I enliven, or numb, myself?”


The center of gravity of the work was transformation, embodiment, and practices, not of unraveling symptoms. I saw that indulging their basic human dignity increased their capacity to be self educated, self-healing, and self generating.…


Everything in these pages has application to those who are interested in personal and societal evolution. As we face a time of unprecedented environmental disaster, a plague of violence, and an immoral legacy of poverty and disenfranchisement, it’s necessary that we wake up and respond with skillful, wise, and compassionate action. This book is a call for a radically different way to form our lives and our communities.…”



In the first chapter, Dr. Heckler builds on a ine from James Joyce about a certain Mr. Duffy who “lived a short distance from his body.” Heckler goes on to say:

“From a somatic point of view living any distance from our bodies is dodgy and the consequences harmful, even grave. Now we can scientifically ground, through technological advances in the emerging field of neuroscience, that distancing ourselves from our body places not only our physical health at risk, but our emotional health as well. Furthermore, being out of touch with our body limits our capacity to learn and evolve, and it dramatically reduces the possibility of meaningful relationships, as well as an authentic spiritual presence– surely all foundations for a fulfilled, satisfying life.”[Pages 9-10]

Heckler goes on to add:

The institutionalized, rationalistic view that compartmentalizes our bodies, minds, emotions, spirits, and nature has arguably been a cause for the increase of violence, stress, isolation, and physical, emotional, and sexual trauma. If we do not live in our bodies we do not have to feel the pain of internal and external oppression…..

The primary difference of living in our bodies or at a distance from our bodies lies in the heart’s intent, i.e., what we pay attention to, how we pay attention, and in the very purpose of our attending. Most of us live out lives that we’ve unconsciously inherited, and we’re mimicking patterns of living that have been passed on to us by family, school, religion, government, economic institutions, and the media. We have lost touch with the rich, subjective life of being in the human body, upon which our entire experiences based…..

The contemporary interpretation of the body that has led us to the marginalization of feeling has its roots in the work of the French philosopher René Descartes. Writing in the 17th century, a time of interminable war, religious persecution, and a social order based on superstition, police and magic, Descartes was convinced that it was possible to alleviate this chaos by providing certainty through rational means.… His philosophy of rationalism, which is also conversationally referred to as Cartesian thinking, was an effort to free people from theological domino dogma and medieval witchcraft through an objective, impersonal map of the universe….. This transformation of knowledge effectively move the reins of power from the hands of the priests in church to the scientists and their emerging technology…..

Freely applied to humans, culture, nature and social policies,[this] emphasis on rationalistic thinking has stunted our emotional and spiritual literacy…. We employ reason and logic to determine our relationship with nature, with those we love, to teams, and within organizations. We’re so firmly entrenched in this way of seeing that we have become blind to it…..

In the rationalistic tradition, the body is viewed as a collection of anatomical parts that are organized, guarded and kept in check by a central command called the mind, which is separate from the body. In the separation of mind and body, energy, desire, feeling, emotion, sensation, and spirit are marginal, inconsequential phenomena. The body is used primarily for its capacity to serve the mind’s ability for rationalistic thought. The body carries the mind around in order that it may do the important work. Aside from feeding, cleaning, and having it appear respectable, there’s little need to attend to the body. When Descartes declared,”I think therefore I am,” he removed the body from Western philosophy in one clean cut. This position implies that there’s no legitimacy to sensing, feeling, moods, or emotions. It also validates that one can deny responsibility for any and all feelings, unless we can rationally come up with a good reason to have them. In this separation of mind and body, we have also separated ourselves from God, nature, as well as other human beings. Spiritual fulfillment can be found only outside the realm of the body; consciousness is something apart from the body. This two-worldview, which is a fundamental aspect of the Judeo-Christian tradition, stresses actions in this life that will reserve us a place in the afterlife.

The body, in this view, is seen is a hindrance to one’s spiritual development. Sensual feelings and sexual desire are one’s moral downfall; intuition is illogical and therefore useless. It’s mandatory, therefore, to immediately crush any feelings that arise in the body in order not to be distracted from our heaven-bound intentions. This marked the beginning of a concern for respectability and righteousness they gained influence over the next 250 years. This shows up now in our denial of life the body. We live in anxiety and fear of our feelings, moods, desires, and emotions. In other words we are culturally taught to fear life.

The combination of extinguishing the voice of an embodied living spirit in humans with our unexamined devotion to materialism has placed us in a position analogous to the one Descartes faced over 300 years ago. His antidote of rationalism, and the subsequent splitting of mind and body, apply to a crisis of certainty has now become the breakdown. People are again living in a time of uncertainty, confusion and fear. To rely on our rational nature is no longer sufficient. To live the life society assigns us is no longer fulfilling. Material wealth does not guarantee a good life. By separating ourselves from nature we are poisoning our water, air, soil and bodies. Somatic coaching reinterprets what it means to live a fulfilled and successful life and challenges the dogma of rationalism. It offers a possibility in which human beings can creatively transform themselves and the world.”


In Chapters Two and Three of his book The Art of Somatic Coaching: Embodying Skillful Action, Wisdom, and Compassion. North Atlantic Books (2014) ISBN 978-1-58394-673-2

[see as well

• Aikido and the New Warrior. North Atlantic Books (1993) ISBN 978-0-938190-51-6

• In Search of the Warrior Spirit. North Atlantic Books (1997) ISBN 978-1-58394-202-4

• The Anatomy of Change. North Atlantic Books (1997) ISBN 978-1-55643-147-0

• Holding the Center. Frog Books (1997) ISBN 978-1-883319-54-0

• Being Human At Work: Bringing Somatic Intelligence Into Your Professional Life. North Atlantic Books (2003) ISBN 978-1-55643-447-1

• The Leadership Dojo. Frog Books (2007) ISBN 978-1-58394-201-7]:

Heckler describes the differences and commonalities among teaching, coaching, the art of the martial arts sensei, and the development of humanistic psychology and the self-help movement.

“… Self–improvement is accepted as a way to progress and get ahead in life.

Beginning in the late 60s, when George Leonard coined the term the “human potential movement,” our national predisposition towards self-development took a new turn.

Psychology, a discipline less than 100 years old, was revived by new humanism. Theorists and clinicians like Abraham Maslow, Rollo May, Fritz Perls, and Carl Rogers placed the person that the center of the therapeutic process instead of their symptoms. Therapists began facing their patients instead of sitting behind them as they lay down. They also begin to pay more attention to how the patient actually appeared in the treatment room instead of classifying their neurosis, complexes, and disorders in a rational manner. Many of these early thinkers introduced or were influenced by bio-cybernetics, bodywork, group therapy, encounter groups, T-groups, eastern meditation practices, and psychedelic drugs. Soon thereafter the concept of treating the whole person spawned the terms “holism,” “holistic health,” and ”mind-body-spirit.”…..

This development in humanistic psychology has more recently been followed by psychiatry moving toward more biochemical interventions (read: medication) and traditional psychotherapy becoming more embedded in a cognitive position and less inclusive of the body in the treatment room. Currently a psychiatric resident receives minimal and sometimes no training in practical psychotherapy.

At the same time the growing field of coaching has continued to represent the Cartesian mind-body split. That is, coaching primarily address is what the client is doing, separate from how they are being, how the self is inextricably linked to the actions and behaviors in which they’re engaged. Tips and techniques are provided so that the person coach will be able to do their sport, job, health, relationships, career, etc. in an improved way, much like behavior modification. This type of coaching does not take into account the whole of the person, the how of learning, the role of cultivating the self that allows one to be self-generating, self-healing, and self-educating.”

“… Somatic Coaching is distinct from conversational coaching in that it includes the physical world of sensations, temperature, weight, movement, streamings, pulsation, and vibrations, as well as images, thoughts, attitudes, yearnings, dreams, and language. Somatic coaching is also distinct from mind-body-spirit coaching in that it doesn’t see these three domains as separate but the human form as a unified space in which humans act, perceive, think, feel, sense, express emotions and moods, and live their spiritual longing.”

“While the physical scientists of the 17th and 18th century asked, “Where are we?” in the universe; and the social scientists of the 19th century inquired,”Who are we?” in our relationship to nature and the unconscious; we’re now at a time of history when the question is “How are we?” in our interconnectedness and interdependence with life.

I propose that by asking how have we so effortlessly destroyed our soul, polluted the air we breathe, and poisoned the water we drink; and how is it that we allow conflict to so quickly escalate to violence instead of evolving to generative solutions; and how do we participate in the growing gap between those that have and those that don’t opens the possibility of finding new solutions to these problems. I would also claim that one of the reasons that most conflict ends in violence is our inability to feel and sense; and that one of the reasons that there’s a growing separation between those that have and those that don’t have is our inability to feel and sense. Furthermore I would claim that are dwindling spiritual and moral health is arguably our inability to feel and sense.

This is the intent of Somatic Coaching: to train individuals, communities, and organizations to organize themselves muscularly, emotionally, socially, and spiritually to embody the ethic of environmental sustainability, of social equity, and the generative interpretation of conflict. This will pursue the territory of personal and collective healing, transformation of antiquated conditioning, and learning new skills and ways of being. In realizing this destiny as human beings we must embody pragmatic wisdom, grounded compassion, and skillful action.”

For more, visit his website www.strozziinstitute.com, especially http://www.strozziinstitute.com/art%2Bof%2Bsomatic%2Bcoaching 

whirling into harmony


“Morihei Ueshiba, the founder of the martial art of Aikdo, defined misogi as a washing away of all defilements, a removal of obstacles, a separation from disorder, an abstention from negative thoughts, a radiant state of unadorned purity, the accomplishment of all things, a condition of lofty virtue and a spotless environment. In misofi, one returns to the very beginning, where one is at harmony with the universe.

The sword (ken) is transformed through misogi from a weapon of destruction into a tool of purification. The purpose of misogi no ken is to cut through the ties that restrict us — anger, bewilderment, depression, illusion and doubt — and to remove the obstacles that block our way — sorrow, grief, regret, and distress.

Similarly, in misogi, the staff (jo) becomes a vehicle of intuition and freedom.  Spnning the four directions, misgi no jo links between heaven and earth, revealing realms of the manifest, hidden and divine.”

From the back panel of the box for the DVD Misogi: Purification of Mind and Body by John Stevens  (90 minutes, produced by Aikido Today Magazine (www.aiki.com) in which he demonstrates misogi no ken, misogi no jo and other forms. The DVD also includes rare photos of Ueshiba O-Sensei, rare footage of Shirata Sensei, and sections on misogi of the mind and misgogi of speech.

A second DVD Takemusu Aiki features Shihan Mitsugi Saotome explains a higher level in which attention shifts away from the technique during conflict and toward the moment of vulnerability or “risk points” through which one “develops the ability to perceive other people clearly and to respond to their movements with definite and appropriate decisions.

Highlights from the Aikido demonstration and lecture at the O’Sensei’s Life and Message event. One of the demonstrators was Dr. Rober Frager, founder of the Institute of Transpersonal Psychology.

The lecturer, John Stevens, is an internationally acclaimed Aikidoka and one of the foremost authorities on Aikido and Buddhist studies. Professor Stevens taught Eastern Philosophy at Tohoku Fukushi University in Japan for 35 years and has written over thirty books on Aikido, Buddhism and Asian culture.



Robert Frager has been training in the martial arts for over 50 years, and practicing Aikido since 1964.

He personally trained with Morihei Ueshiba O’Sensei, the founder of Aikido, while living in Tokyo, Japan in the mid sixties. He currently holds the rank of 7th dan.

Dr. Frager is renowned for his pioneering work in the field of transpersonal psychology and for his role in establishing an educational institution dedicated to this emerging field of research and practice.

Robert Frager is a Harvard-trained psychologist, the past president of the Association for Transpersonal Psychology and the founder of the Institute of Transpersonal Psychology, where he is Director of the Spiritual Guidance program and professor of Psychology.

He is also a Sufi teacher, or sheikh, in the Halveti-Jerrahi Order, in which he was initiated by Muzaffer Ozak. He currently leads a dergah in Redwood City, California as Sheikh Ragip al-Jerrahi.

He attended Reed College, Portland, Oregon, USA, from 1957-1961, and earned a B.A. in Psychology.

Robert Frager went to Harvard University, Cambridge, Massachusetts, United States, from 1961-1967, and earned a Ph.D. in Social Psychology.

He became a fellow of the East-West Center, Honolulu, from 1963-1965, and a research fellow of Keio University, Tokyo, from 1967-1968.

Morihei Ueshiba developed the martial art of Aikido from his combat studies of Daito-ryu Aikijujutsu with Sokaku Takeda, and his spiritual studies with the Omoto Kyo and Onisaburi Deguchi.

Aikido Success Blueprint is a massive 7 ebook and 2 video collection of unique knowledge. It shows you how to speed up your learning and develop your skills at a faster rate. Plus Key Action Steps for results!

– See more at: http://www.aikido-health.com/robert-frager.html#sthash.Eo0aVmXQ.dpuf



http://quentincooke.tumblr.com or


The Three Pillars of a Transpersonal Education

https://www.youtube.com/watch?v=HladGw7aHtE (3:26)

Practice, Praxis and Theory

Dr. Robert Frager discusses Aikido in ITP’s curriculum

https://www.youtube.com/watch?v=NUkzsS_nV70 (5:14)


The Seven Sufi Stages of the Self

Robert Frager


December 23, 2013

The update from the battlefront at Sofia University is as follows as this concerns all martial artists in the Greater Bay Area:

-On Thursday Robert Frager and a group of faculty members, staff and students held a protest outside Sofia University. The result was King Neal fired Frager from the school he founded as well as additional core faculty and staff members.

-All the locks have been changed at the school effectively locking out faculty and staff and students. Key faculty and administration members have been escorted from the school by security guards attempting to retrieve personal items from their offices.

-As a result, students have lost their faculty advisor(s); the Chair of their dissertation(s); Head(s) of their Departments and their Professors. In essence, King’s action now may threaten the school’s accreditation.

-The “Board” of 2 members appointed a new president, who apparently has a similar if not identical history and background as King with secrecy, financial irregularities and behind the scenes power moves . More on this later…

-PALO ALTO ON-LINE has posted this update here.

The blog LIBERATE has this interesting back story on Neal King and his history of previously perpetrating this same scenario at his previous employment here.

–Speaking with Frager this morning, he stated again that he is still using his Aikido skills to blend with the situation. However, additional atemi are now in the works.


Instructional video with Doug Wedell, Chief Instructor of Seidokan Aikido of South Carolina, discussing and demonstrating the chanting and breathing sequences of misogi barai. This video was filmed during a five day seminar sponsored by Mt. Scopus Aikido, Jerusalem, Israel in May of 2011.


https://www.youtube.com/watch?v=54nwTOmxjxM (9:13)


Instructional video with Doug Wedell, Chief Instructor of Seidokan Aikido of South Carolina, demonstrating a sequence of 7 breath exercises coordinated with movement and ki flow, filmed December 11, 2010 in Columbia, SC.

https://www.youtube.com/watch?v=net9nT0iuok (9:00)

Mori Shihan

https://www.youtube.com/watch?v=ugsS2_Z0wpA (19:55)

[written by one of Frager’s aikido students:

http://www.examiner.com/martial-arts-in-san-francisco/paul-rest ]

June 14, 2014

David Lukoff, featured here before, recently had a situation arrive in his professional life where he was able to put his Aikido skills to the test off the mat.

But first, a little background about David. He is shodan who trains at Two Rock Aikido where he has been a student of Ricahrd Strozzi-Heckler, 6th dan for over twenty years. David also trains with Robert Frager, 7th dan, at the Western Aikido Association’s home dojo at Sofia University during the months he teaches there. He is an internationally respected expert on spirituality as it intersects psychotherapy. He studied at the University of Chicago (Don Levine, the Founder of Aiki Extensions was his Professor there). He is a Professor of Psychology at Sofia University.

David also teaches courses and workshops with other experts and teachers in the field of spirituality, meditation and mindfulness. For many of these courses, he arranges continued education credits for those seeking this for their own professional careers. A little over a year ago, he received a notice that these courses, specifically one with a widely respect Qigong teacher, was under question.

Not only was it under question, his ability to give continuing education to all of his programs would have been withdrawn. The argument thrown at David was that Qigong was a religion and therefore not a valid area of study within the field of psychology.

To defend himself, David need to hire an attorney (this was just like a trial in a court case) and amass as much data as possible to support the position that Qigong was not a religion and the person he was sponsoring the workshop with was not doing this as an adherent of a religion. In addition, almost like the Inquisition, David had to present his case but up until the last moment he was not privy to the “charges” again him.

It all came down to a hearing. David and his attorney were attending via a conference call. The other parties included the attorney for this professional body questioning him, and a group of his peers who would render judgment.

Here in David’s own words is how his day began:

“So [in the] morning 5 am, I packed up all the appeals materials into my father’s old Mexican leather briefcase (May 12 actually being his birthday), drove to Ocean Beach by Golden Gate Park, and jogged for 40′ stopping to do some Qigong along the beach, [and] then parked in the Sofia [University] parking lot with my papers spread around the van and me on a headset starting 9 am, [making myself] quite comfortable for 2 hours. On the call APA (American Psychological Association] had 2 lawyers and 6 members of the Continuing Education staff, there were 3 appeal committee members, me, my lawyer and a colleague who I invited as part of my ‘legal team’ as a researcher and expert on spirituality in psychology.”

And here’s what David said afterward:

“I do feel I got my ‘speaking truth to power’ moment. As I had planned, much of the appeal time was spent on the issue of Qigong and of joy as appropriate topics for ce [Continued Education] programs for psychologists. After I spent 20 min[utes] establishing the validity of Qigong as a form of traditional Chinese medicine and a mindfulness technique, I read quotes on Qigong from the denial letter that were pretty derogatory toward this empirically supported form of complementary and alternative medicine (as acupuncture yoga etc. are considered). The denial letter described Qigong as a “religious practice” and described the Qigong teacher as having ‘religious training’ and in another place ‘theological training.’ What he actually has is decades of training including at a famous Qigong ‘medicine-less hospital’ in China where Qigong is viewed as a science. He has absolutely no theological training. His cv [Curriculum Vitae] was submitted to the [American Psychological Association] as part of my original application, so I asked the appeal committee to pull out and review his [C.V.] with me which was in their packet.”

David later said it was like a randori. He just had to stay centered and focused and not lose your balance as the attacks came in. And he also said he remembered to breath.

David was told her would hear back after a decision was made. Well, this week David heard back. The verdict was in his favor!

Here is the official response:

“While the CEC [Continuing Education Committee], in its response to the sponsor’s appeal, expressed concern that the instructor had religious or theological training, the training entails application of healthcare practice widely used in Eastern medicine and throughout China. As the field of Psychology expands to incorporate Complementary and Alternative Medicine (CAM) Practices, Master Trainers for these practices may be appropriate trainers for Psychology CE. The practice of pairing a Master Trainer with a psychologist for the offerings intended for the professional Continuing Education of psychologists is a good one and we encourage the Sponsor to continue this practice… the information provided in Section D of the application provide a sound basis for offering this CAM training to psychologists as a continuing education offering.”

I think if David had become adversarial the outcome would have been different. But by staying centered, he was able to maintain calm and focused and blend with what has happening.

This incident in David’s professional life is a perfect example of how one can use what they are learning on the map in a crisis situation.

Thank you David for setting this wonderful example for all of us.


Aikido in Action with David Lukoff: An addendum to his encounter with the APA

June 26, 2014

David emailed me a few days later. He decided to flesh out the story and give additional background information that he thought was important as this all unfolded.

In reading what David wrote, it became clear to me that there was much more at stake and involved many important people, centers of learning and martial artists in the Greater Bay Area community.

David wrote,

“The decision of the American Psychological Association (APA) to withdraw the approval of the Spiritual Competency Resource Center (SCRC–the name of my continuing education business) was based on SCRC cosponsoring the Embodying Joy workshop with the internationally renowned qigong instructor Mingtong Gu and Debra Chamberlin-Taylor in December 2012 at Spirit Rock.

“For the past 10 years, SCRC has also been cosponsoring programs with the San Francisco Zen Center, San Francisco Shambhala Institute, Institute for Health & Healing at the California Pacific Medical Center, Marin Mindfulness Institute, Mindful Education Institute—about 20 different centers mostly in the SF Bay Area–with presenters including Jon Kabat-Zinn, Rick Hanson, Tara Brach, Mark Epstein, and Sylvia Boorstein. The loss of their ability to provide CE credits for their programs would have been devastating to these mindfulness centers, which is why I felt it was important to mount such a strong defense of these practices.”

And here is something I know Aikido and other martial arts traditions have run into from time to time. One recent occasion occurred with a workshop being held at a summer retreat camp owned by the conservative Protestant denomination. Someone observed the group bowing in and out and decided that this was a religious practice. The group was uninvited the next year. In essence the complaint was that what is being practiced was a religion.

David continues,

“The charge that qigong involves ‘theological or religious teaching’ was due to their uninformed view of qigong as a religious practice rather than as Chinese Medical Qigong which is an important part of Traditional Chinese Medicine and has a strong evidence base. During the appeal I cited several meta-analytic reviews that confirmed the anti-depressant benefits of qigong.

“My aikido practice provided me the grounding to go through this 14 month ordeal which involved hiring a lawyer, compiling the evidence-base of research on qigong, and presenting my case in a 2 hour adversarial appeals process to a committee. I adopted George Leonard’s maxim ‘Take the hit as a gift.’ From 24 years of training with Richard Strozzi-Heckler Sensei, I had learned and did practices for staying centered and facing the source of conflict that were invaluable throughout the 14 months. On my Ocean Beach jog at 6 am before the appeal hearing, I faced into the brisk ocean breeze in a hanmi position and let the universe in. Then knowing I would be defending this ancient practice, I did some qigong. All I can say is that I felt the lineage showing up in my body to guide me in this encounter.”

This is such a great example of tapping into to something bigger and bringing that energy forward into the moment. Something we all work on doing daily in our own lives as we bring that ki that happens on the mat into who and what we are in our daily lives. What David did was perfect.

“From Robert Frager Sensei, I knew how to come to a conflict from my heart and not create any enemies. Despite this protracted conflict with the APA, I am still active in the association and have received invitations to present at the annual conference and to write an article for their new journal Spirituality in Clinical Practice—while this conflict was in full swing. In both the article coming out in July and in my presentation at the conference in Washington DC in August, I will address the issue of using qigong and other complementary and alternative techniques in psychotherapy. Last year I presented at the APA conference on incorporating aikido into psychotherapy training.”

And here’s the core learning in my opinion of David’s experience. That he was able to view this conflict from his heart and not from a position of anger of it being adversarial. I think O Sensei and the other great teachers on The Path would all smilingly nod their heads in unison with what he did.

David concludes,

“I don’t consider myself a qigong teacher but took my first course 40 years ago, and teach mindfulness practices including qigong, aikido, and walking meditation in my graduate psychology courses, and believe embodied mindfulness practices such as tai chi, qigong, yoga and aikido will be the next wave of mindfulness interventions to be widely adopted as mental health interventions. So my hope is that the reinstatement of the SCRC will promote continued training and exploration of these embodied practices. Stay tuned to this column to learn about the next Aikido and Psychotherapy workshop!”

Thank you David for making a difference and speaking and acting from both your center, and perhaps more importantly, from your heart.



“Modern psychology and contemporary coaching models have taken us to a certain threshold of insight and ‘knowing,’ but they have failed to teach us how to discover satisfaction and meaning as we evolve through different shapes of living, and therefore different perspectives, throughout a lifetime.”

The author continues:

“Insight has a place, but it’s a mistake to think that if we change our minds, different behaviors will follow. (my italics) To simply have a good idea about something is not enough. To change how we are means changing how we act; it means functioning differently. It requires a different way of organizing how we feel, act, sense and perceive.”

A review in two parts of 

The Art of Somatic Coaching – Embodying Skillful Action, Wisdom and Compassion” by Richard Strozzi-Heckler, Published by North Atlantic Books, Berkeley, CA $18.95 ISBN 978-1-58394-673-2




“… Before you can move from a position that has met or created opposition you have to let go. …”


Mindmap to Enhance Your World

I’d like to offer an explanation of my Mind Map 2014. Click on it; it’s an uploaded and upgraded two-page pdf.  The word map as intended to be a mindmap, but I didn’t have either the proper software or outstanding artistic skills, so I cheated, and did the best I could.

Its purpose is to be an elemental guide to the content of that old collection of excerpts I called “Summon The Magic” whose mission is to allow you to come to a functional understanding of how you can learn to use your mind or brain to its best advantage, to make it work for you.

You can also see it from the perspective of a parent, teacher, trainer, learning coach, business leader, entrepreneur or a creative artist.


An explanation is useful and will extend the value of the “mind map”. Creating such an explanation is also a review of the material for me.

If you printed out the sheets, widened the margins so it can breathe better, taped the second sheet to the bottom of the first sheet, and got out some fine-point colored ink markers and a ruler and French curve ….


then you could stand back and see the structure flow from head to foot.


The top, surrounding the word Intelligences, is a riff off of the seminal work of Howard Gardner.



Seven Times Smarter: 50 Activities, Games and Projects to Develop the Seven Intelligences of Your Child, Laurel Schmidt, Three Rivers Press, New York 2001.


You can examine any of those sub-headings or multiple intelligences and see where your strengths and weaknesses lie.

You can work with and improve on your strengths, and seek to improve your weaknesses.

Your particular mix can be identified and provide some further sense of direction for your further studies, your career, or how you can apply what you already know in the areas of your strongest intelligences.

Google for the term “multiple intelligences” and scan for additional titles by Gardner. http://howardgardner.com/




The second block, what might be seen as the shoulders of the skeletal structure, center around the triad of Learning, Training, and Education.

Those who provide those processes to you operate from positions of trust, power, authority and respect.

[Here is a 25-page pdf “On Mentors and Coaches”]

You bring to your mentors, teachers and coaches your interests, curiosity, awe, yearning and inquiry. [You could spend 30 minutes simply listing elements within those five categories for you.]

Your coaches and trainers will provide — particularly if they are training a neuromuscular activity — the practice, repetition, and cognitive cues; you have to do the homework, the drills and go to practice/class and thus provide the repetition, the habit, and then find your groove.

Both of you will work along the spectrum of awareness and interest, applying discipline to the point of absorption.





Sparks of Genius: The 13 Thinking Tools of the World’s Most Creative People, Robert and Michele Root-Bernstein, Houghton Mifflin, New York. 1999.







Use your PREP tool: your personally-relevant entry point

We are what we are attracted to, and become what we yearn toward.

Follow your attraction through the spectrum of curiosity, interest, admiration, concern, connection, resonance and change.


The Everyday Work of Art: Awakening the Extraordinary in Your Daily Life, Eric Booth, Authors’ Guild Back-in-Print (iUniverse.com) (ISBN 0-595-19380-3)


“… Inherent in the artistic experience is the capacity to expand our sense of the way the world is or might be. This amazing human imaginative, empathetic capacity provides the artistic experience….. An entry point is a distinctive aesthetic feature of the work with enough dynamic relevance that many people will be able to apply it to parts of their own lives to discover meaningful relevance….To learn more about entry points or teaching artistry, read my book mentioned above, or check out many available essays on my website (ericbooth.net) or read David Wallace’s excellent book Reaching Out. ….


Following your personally-relevant entry point is the backbone of the flow theory. It’s how you become engaged and absorbed.

Flow: The Psychology of Optimal Experience, Mihalyi Csikszentmihalyi, Harper & Row, New York, 1990. [The flow theory is a major component in performance enhancement and is a wellspring for many applications. See also his sequel The Evolving Self, as well as Flow in Sports.]


Notice that it all starts with intent. 


Attention has four axes: broad, narrow, external, and internal.


A simple explanation with athletic implications is Nideffer’s model.



Attention is a core property of all perceptual and cognitive operations.


A lengthy, detailed, “taxonomy of internal and external attention”  from the perspective of psychology, neurobiology and brain research can be found here:



You sharpen the point of the spear of discipline with concentration, which eventually leads to harmony and synthesis of the whole.


The torso of the skeletal structure of the mind map is centered around split symmetry. [The “translation” of the text and its various fonts into a pdf format somewhat destroyed this functional symmetry in earlier versions; the uploaded version here is improved with the upgraded Mavericks OS software.]


Put the gestalt mind {-} logic mind in the middle.

You have to use both sides in a balanced way; binaural beat-based guided brain wave meditation opens up your corpus callosum and exercises it.


At the top, the spectrum or curve of desire:

First you have or discover a passion, even temporarily; this then generates a fantasy (“wouldn’t it be nice if…?) which sometimes turns into an extended or developed dream. The dream transforms itself into a vision when you add detail. And then you’re only a step or two from developing an objective, or a list of them. You start to set goals.

Your mentors, guides and teachers can help you differentiate your goals

as outcome goals, behavioral goals, and process goals.


Motivation’s four dimensions:

Targeted zone of behavior

(e.g., be more consistent, stop swearing, focus on defense).

Quantity of behavior

(e.g., run more miles today than yesterday);

Quality of behavior

(e.g., shoot free throws more accurately);

Intensity of behavior 

(e.g., level of activation and amount of energy delivered).

 It’s your choice…

  • where to be active,
  • how much to be active,
  • what level of excellence to aim  for, and
  • how much of yourself to invest.

Coaches Guide to Sport Psychology, Rainer Martens, Ph.D., Human Kinetics, Champaign, IL, 1997. [A high-level academic textbook for coaches.]

Here is a 15-page pdf on the topic of goals: Goals pdf


The second tier of the torso of the skeletal structure of the mind map pertains to Spirit, Mind and Body. It is breath that links these three key elements. While one can study intensely the role of breathing in psychology and physiology, its relevance to meditation, etc., the simplest approach is to pay attention to your breathing.

On the body end of the triad are the brain, the lungs, the heart, the digestive system (much more important than we generally understand). You could spend a lifetime appreciating the interactions. Such is proprioception and kinesthetic awareness. The gamma system of your neurology is your internal feedback loop.

Within the mind, there are entire libraries and sciences given over to your exploration. Add colleges, associations, think tanks, institutes and so on and you can get lost and dis-oriented. Stop thinking; keep breathing; believe in yourself.

At the spirit end of the spectrum are awe, yūgen (profound grace and subtlety)[1], satori, stillness, silence, surrender, sacred places, empathy, love and gratitude. Again, there are libraries, book vendors, churches and religious institutes and their leaders, pastors, rabbis, gurus, shamans and charlatans. But you can pray and learn to meditate without them.



Some of the vertebral joints in the skeletal structure of the mind map include:

the aikido-based triad of balance, centering and grounding (Richard Strozzi Heckler is an outstanding writer and teacher, though there are surely others);

the triad of renewal, relaxation and rest ( look for the books by Jim Loehr, Ed.D. in  http://boydownthelane.com/wp-content/uploads/2014/04/Bibliography-pdf.pdf );

the criss-crossed axes of connection, detachment, differentiation and integration through which we move our self; sometimes we must be apart, sometimes we must be with others, sometimes we feel different, sometimes we feel similar; we are unique and yet we are an integral part of It all (this is the epiphany I had sitting still, basking in the sun listening to the sounds of the waves sitting on the granite cliffs at Pemaquid Point, the grand ripping of the Curtain to which I surrendered through my silence);

the spectrum of physical activity that includes art, music (musicians are athletes of the small muscle groups), the martial arts, dance, play, recreation and sport (see Deep Play, Diane Ackerman, Random House, New York, 1999);

the grand Daoistic dynamic symmetry of contemplation and action, in the middle of which sits continuous incremental improvement;

examples of awakened mental development which extends from meditation and mindfulness to visualization and mental rehearsal and beyond through autogenic training (the bibliography contains many books on meditation and mindfulness: see below for the ones I recommend)

(think of it as preventive mind control under your complete control, ownership and decision-making process); 

and, finally,

the multi-faceted diamond of skills and challenge, of flow and action, of goals band feedback, and its core of immersion, immediacy and intensity.




Source of image:



On Autogenic Training:


Google the term for more.

The Break-Out Principle, Herbert Benson, M.D. and William Proctor, Scribner, New York 2003. [How to activate your accessible biomechanical “trigger” to power up creativity, insight, stress-reduction, and top-notch performance, by the author of The Relaxation Response.]

On Mindfulness:

Mindfulness, Ellen J. Langer, Addison-Wesley Publishing, Reading, MA 1989. [The apposition/antidote to mindlessness, by a Harvard psychology professor.]

Counter Clockwise: mindful health and the power of possibility, Ellen Langer, Ballantine Books, NY 2009.

Emotional Alchemy: How The Mind Can Heal the Heart, Tara Bennett-Goleman, Harmony Books, NY 2001. [Written by a psychotherapist, the wife of the author of the book Emotional Intelligence, on schema therapy and mindfulness.]

On Becoming An Artist, Ellen Langer, Ballantine Books, NY 2005.

The Power of Mindful Learning, Ellen Langer, PhD., Addison-Wesley Publishing, Reading, MA 1995. [Ought to be required reading for all teachers and coaches.]

Wherever You Go, There You Are: Mindfulness Meditation in Everyday Life, Jon Kabat-Zinn, Hyperion, NY 1994. [This is considered elemental; the author teaches how mindfulness is applied to stress reduction and one’s physical health,  and was affiliated with the University of Massachusetts Medical School. http://en.wikipedia.org/wiki/Jon_Kabat-Zinn ] See http://www.mindfulnesscds.com 



The hips and thighs of the skeletal structure of the mind map, the pivot points and strengths, include emotion and physiology.

Physiology gives us vision and perception (including acuity and peripheral awareness), the flexibility, agility and dynamism of movement in space, and the structure, speed and flexibility with which we choose action and movement, and the strength, balance and force with which we execute that action and movement.

Emotion has to do with belief (world-view, and belief in self), identity, faith, expectation, passion, dedication, choice, commitment, doubt, tension and anxiety, fear, distraction, intention, focus and composure.

It also brings together all of the comprehension of all of the factors that we bring to bear through our trip down the framework. You can’t execute excellence crisply if you don’t comprehend what you’re doing, who you are, and how to do it.


The knees, calves and ankle joints of the skeletal structure are the five A’s 

(attention, acceptance, appreciation, affection, and allowing);

see David Richco’s books, or google the phrase in red.


I’ve included them twice for a simple reason: you have to apply them to your own self first,


and then you have to apply them to everyone else.

The connecting tissue is the understanding of losing your self-consciousness in the way you go about things. From a strictly training and performance perspective, you have to learn the skill or technique so well that you can put aside thinking about how to do it. It is the highest form of meditation in the middle of action. Artistic expression, dance, the martial arts, and deep play are all places where we practice losing our self-consciousness.

Losing self-consciousness is not about losing awareness or focus. It’s about getting beyond your self, not making you and your needs the primary issue or drive. We’ve all driven in and out of strip malls and box stores where we encountered people who are stuck in self-consciousness. They’re lost in their cell phone conversation at 35 mph; they aren’t aware of the presence of you or anyone else. This is the mindlessness for which mindfulness is the antidote.

I submit that this is at the root of the currently dominant world-view.




The entire skeletal structure of the mind map rests on the feet.


The two feet are leadership and team.

The feet are what propel you, keep you grounded, provide secure footing, enable you to walk, or run, or sprint, or run a long-distance race.

If there is someone out there in the world that thinks you can achieve something worthwhile alone, without the integrated interaction of at least a few, or several, then they need to send in a comment and some suggested readings.


Both leadership and team start with intent.

Team is also about expectation and cohesion, trust, communication, character, learning, and energy.

Leadership is about convocation (calling people together), will, audacity, courage, and enrollment (or getting others to sign on to the task).

Leadership is also about vision, clarity, energy, vision, and communications skills; it requires intellect, heart, humility, the ability to model behavior and action, the ability to create and sustain innovation and momentum, the ability to retain flexibility, and the ability to lead people through processes of problem-solving.

Applied teamwork and leadership require inspiration, imagination, improvisation and the synthesis of it all through to break-through to mastery and the achievement of quality and excellence.


Every word on that mind map can be a personally-relevant entry point for your own exploration and improvement.

Or you can take the wholistic approach and use the totality of it.

If you hung it on your wall and simply meditated, paying attention to your thoughts as your eyes wander, then when you get up, you may have been moved.

Nosce te ipsum.