‘Reflection allows one to take account of circumstances, to consider previous experience, to assess the value or strengths of previous action, as well as its flaws and weaknesses, and to overcome challenges in order to advance further. So significant is this capacity for reflection, that Bahá-u-lláh makes it a cornerstone of individual moral progress.’
(Paul Lample Revelation & Social Reality – page 212)
Counterintuitively, I owe a lot to the two disturbing situations that triggered my revisiting Jill Bolte Taylor’s My Stroke of Insight– basically the death of a friend of over 40 years after a period in a coma and the unstable recovery of another friend from a serious brain infection. I felt I needed to comb her insights for anything that might be of help to my friends or their families as they struggled to cope.
I got far more than I bargained for. I dealt with all that at some length in the July posts on this blog. What I had not realised was where that would lead me.
The value of silence as a means of connecting with the deep wisdom of the right hemisphere and the need to step back from the constant chatter of the left hemisphere, which was so important to her, reminded me of the various attempts I had made to explore exactly what the spiritual skill of reflection is, and that I had probably underestimated how far some key earlier experiences had prepared me for my eventual encounter with that word and some of its life-changing implications.
Not only that but interpersonal communication problems involving yet more people close to me suggested that a joint exploration of reflection would be a valuable step to take for all of us.
So three of us joined forces in exploring it more deeply.
As we did so, I realised I’d have to capture what I think I currently understand more clearly and in far more detail if I was to have any hope of holding onto what I thought we had learnt to help me make more consistent use of it in the future.
So, the case I’ll be trying to make here is that reflection, just like introversion and the inscape, is dangerously undervalued in our extraverted, action-focused and matter-obsessed culture. If we don’t shift our focus, our obstinate and mistaken pride will sink our civilisation, just as it did the Titanic and the defective submarine the hubristic tourists ironically used to take a look at the wreck. Lessons like this will be hard to learn but it’s crucial that we learn them none the less.
TA Basics
Where did my journey start?
It was 1975. I’d given up teaching and moved into mental health. I was having problems with people at work in my new job. I needed help to cope. I decided to join a Transactional Analysis (TA) Group, which also mixed in a certain amount of Gestalt therapy as the facilitator felt the somewhat too cognitive approach of TA needed to be balanced with a more emotion-processing approach.
I’ve dealt elsewhere in more detail with the TA model so I’ll just take a quick look at its core elements before picking up the thread of my journey: for a deeper understanding a good place to start would be Stan Woolams and Michael Brown’s TA: the total handbook of transactional analysis.
It helped me see that interactions between people often took the form of a ‘game.’
Games are sequences of interactions with a pay off. One person would be unconsciously trying to hook another person into a kind of social dance to their advantage. This is done by acting in a way that consciously and superficially communicates a harmless message, but which also carries a second message beneath its surface with a potentially destructive effect. For example, ‘Can I help you?’ could be an honest offer of assistance. However, if the speaker holds the unconscious opinion that the person he is speaking to is a worthless loser, this is the potential start of a game.
To do this they would be acting in a way shaped by unconscious negative patterns of acquired behaviour called scripts, which drive them to try and trigger similar states in others.
Scripts are unconscious patterns of action and reaction, either emotional or cognitive, that lead us to feel or think things and which end up with us starting and/or joining in a destructive dance. The aim of the game is for one of the participants to get a pay-off. This confirms that we are bad or useless, or at least that they are better than us, and wins the game. TA defines these kinds of end results as states of being I’m OK: You’re not OK or even, if the instigators are quite damaged themselves I’m not OK: You’re not OK, or even, if their damage is worse still, I’m not OK: You’re OK. The only acceptable position is I’m OK: You’re OK.
Most of us, when we start off, are not in a good place to keep clear of these games. The Adult part of us, as TA describes it, is contaminated by negative messages we have acquired usually in childhood or perhaps from later traumatic undermining experiences. We can’t think clearly or constructively because we have a critical parent shouting at us in our heads and a negative adapted child (ie one who has bought into all this criticism and thinks it’s true) weeping and wailing inside us, drowning out any calm and sensible thoughts and constructive feelings we might have.
From TA’s point of view the first thing we have to do is become aware of this and begin to realise that all this brain-noise is not reality. Then we can begin to quieten it down and tune into our Adult mind so that we can respond to hooks designed to catch us like fish by ignoring them, and choosing to respond in an entirely different way that cuts across the game and leaves us feeling OK, no matter how the other person ends up. We’re not out to destroy them, merely trying not to join them in their folly and damage ourselves.
This is of course easier said than done, and without the TA group I probably wouldn’t have learned to manage the situation as well as I did. Also, it has its limitations, for example about how we learn to enact our highest values in situations that drag us down.
How It Helped
My memory paints the whole TA experience as a pleasant walk up a gentle slope of increasing understanding. Nothing could be further from the truth, it seems.
I didn’t realise I was stepping onto a steep track – one that rose into the mountains towards what I could call my Diamond Mind. I hadn’t even heard of reflection at that point let alone begun to understand the supreme importance of it.
The general descriptions I highlighted at the time in the TA handbook[1] makes it all sound rather easy. For example:
Sometimes a person will indicate how she is functioning in all of her ego states, with nearly a brief statement, as in the following example.
A college student discussing her roommate says: ‘She’s a foolish, irresponsible, silly girl, [Critical Parent], who needs me to smooth the way for her, so I go out of my way to help her [Nurturing Parent]. Sometimes I wonder if that’s a good idea [Adult], but I want to be a helpful person like mother taught me to be [Adapted Child] even though I feel like telling her to leave me alone [Free Child].’
The personal accounts in the book, however, are more similar to mine in terms of the effort involved. For instance, this is what happened on 17 June 1976 (this is a much abbreviated account):
The overriding experience of the day for me was this evening’s group. JR led it in Karen, the facilitator’s absence. I still have undercurrents of resentment against him for the way the group situation under him made me face certain things about myself.
Right from the start, the group was stressful for me. EB very rapidly gave me feedback about my phraseology.
‘You use feel instead of think a lot of the time… I reckon you don’t want to be disagreed with.”
JB reinforced this saying he felt the misuse of feel and think was significant. I said I didn’t know how to use that information even though I agreed it was correct.
DK said he felt that my interaction with EB was competitive.
Much more was said along these lines.
JB, by some mysterious inspiration, fished a contract for me out of this mess.
‘Give a positive genuine/to every member of the group during the course of the evening.’ That was about the most difficult thing he could’ve asked me to do.
And each of my strokes at first was swooped on as containing a discount.
This continued and by the end of the group I was a demoralised mess.
Needless to say I did not remember any of that, or anything similar. Even when I read the diary entry none of it came back. This may, of course, be a biased account fuelled by the hurt I felt, but the pain it captured was real and my rosy perspective has now been dented but not destroyed. Certainly, my TA experience could not have been a purely pleasant and gentle walk. Effort and stress are an inevitable part of learning painful lessons about yourself.
Obviously there were other more positive experiences or I would not have stuck with it for the 18 months I was involved. For instance, slightly earlier in the year (April 1976) this was how it went in part when Karen was present:
What stood out was my confrontation with EB and what followed. I said he cheesed me off big time, that my Child got really uptight at what I took to be his affectation of superiority. M leapt in immediately after, saying he really wanted to hit him. Karen’s intervention at this point was crucial to the whole situation. She turned to M, and asked:
‘Is he really playing Kick Me, do you think?’
The importance of that question for me is that it focused attention, not just upon what EB was doing, but upon what we were doing in response. The TA emphasis on joint responsibility for Games seems crucial.
Thank God, Karen lucidly and tenaciously stuck up for TA in a difficult context.
How does this relate to my journey, exactly?
It’s true that TA enabled me to examine and change my habitual and undesirable patterns of emotional response and behaviour. My increased objectivity and flexibility was invaluable in helping me cope with the work pressures.
A key point, which relates strongly to some kind of reflective ability as we will see, centres around developing the capacity to avoid getting hooked by the behaviour of other people into negative feelings. As Woollams and Brown explain it:[2]
Since each person is ultimately responsible for her own attitudes, feelings and choice of ego states, it is not possible for one person to make another person feel good or bad. This refers to emotions, not physical sensations; of course, it is possible to make another person feel bad by physically striking that person, or to feel good by gently massaging her back. Even so, it is not possible to hook an ego state of another person, unless the latter chooses to allow that to happen. Once a person has accepted the responsibility for staying OK, regardless of what other people say and do, she is exercising her autonomy and taking charge of her destiny. This is an idealistic goal, which one may work towards.
At about the same time I came across another similar idea in another book whose title and author I sadly cannot remember. It was along the lines of ‘in situations short of serious threat, why would you give anyone the power to cause you intense distress?’
This approach can still help me stay calm and interpret what’s going on between people in potentially heated situations.
A recent example was when two close friends were arguing over coffee. Fred, not his real name, had made a suggestion to Jim, also not his real name, to help him solve a family problem. Jim clearly thought the suggestion was rubbish and said so in an acid tone from a derogatory Critical Parent position.
Fred continued to contend in a calm voice, but at extreme length, that his idea might help. While the calm suggested he was responding appropriately from his Adult, the protracted nature of what he went on to say leaked clearly that he felt hurt that he had not been heard more patiently.
Jim attempted to close the topic by saying, Thank you for suggestion. I’ll discuss it with my sister and see what she thinks.’ The words sounded conciliatory and from the Adult, but the tone leaked the same Parent contempt and was clearly conveying that he still thought the idea was a load of nonsense. Fred came back with another long explanation of why he thought the idea was worth considering, indicating the same strong desire not to have his ideas dismissed out of hand.
The main weakness of TA’s undoubtedly brilliant system, however, is that it does not anywhere explicitly include a mention of the place within us upon which we can stand to examine dispassionately the dynamics they go into in such detail, even though it could be argued that it subconsciously relies upon exactly that capacity. The closest they get is the idea of the inner Adult, but that’s not enough, especially as it’s confusingly conflated with the Ego.
Where Next
So, I feel it had subliminally prepared me for what proved to be the next positive step, and therefore I may have owed it more than I realised at the time.
When I came across Psychosynthesis, even before I had given up on TA, the penny began to drop down a bit further. I wrote in my diary on 29 February 1976:
Read Psychosynthesis by Roberto Assagioli. Academic, yes. Some Jargon, yes. Some holes… he’s appalling about music, not as scientific as he’d like to think, and some attitudes come through which I don’t like,… yes. But the sanest, most balanced, optimistic, and apparently potentially effective therapy I’ve read about.
More on that next time.
References:
[1]. TA: the total handbook of transactional analysis – page 23
[2]. Op. cit. – page 73