Increasing leadership integrity through mind training and embodied learning.

Abstract

This article offers foundations for an integrated approach to leadership integrity consultation, melding somatic learning methods with practices for training the mind, known as lojong in Tibetan Buddhism. Embodied learning and mind training are grounded in similar perceptions about the importance of attention and awareness for developing effective, powerful action in the world. Fundamental to both methods is developing the capacity to act with awareness: the capacity to be fully present to what is taking place, rather than being distracted by expectations, habits, or fears about either oneself or others. Experience with coaching leaders suggests that such awareness is essential for leadership integrity, which requires a leader to act with wholeness from deep values in ways that can be sustained over time. The article describes these methods, identifies how they have been addressed in research, shows how each has been used in consulting, and suggests that they may be used together synergistically within processes of leadership development.

Somatic learning: Bringing the body into critical reflection

“…A number of studies have shed light on embodiment within organisational work, for example, illuminating ‘embodied conduct’ (Hindmarsh and Pilnick, 2007: 1395) or exemplifying somatic learning (Goldman Schuyler, 2010). However, a Cartesian mind–body dualism continues to prevail, with most still taking the body as an object for study.…”

Choreographic and Somatic Approaches for the Development of Expressive Robotic Systems

“…Indeed in philosophy and research in the arts a question can be posed of what kinds of ideas can be expressed through movement [16] and what kind of learning is inherently kinesthetic [17][18][19]. A field of work known as choreology [20,21] defines methodology that enables deeper thinking about what defines movement.…”

Of the Soul and Suffering: Mindfulness-Based Interventions and Bereavement

“…Tonglen is a practice focused on breathing in the suffering of others, and breathing out well-being directed toward them. This practice is thought to increase the capacity for compassion for self and others by situating one's own suffering within a larger context (Schuyler 2010). This idea was modified from a sitting meditation practice to a series of acts of service and volunteerism inviting Chuck to observe the struggles of others and to act on feelings of compassion by helping strangers in need, volunteering for charity events, and attending a bereaved parent group to offer support to others who had experienced a similar tragedy.…”