Reflection individual presentations

UV7701 Feb. 14, 2019

A Holistic Framework for Transformational Learning

In the information age, knowledge, creativity, and adaptability are increasingly valuable qualities for individuals and organizations to nurture. Learning, and the ability to learn, are critical necessities in a world in which the pace of change is accelerating. Many people will choose or be required to change careers at least once, if not more often, before they retire.1 In this context, lifelong learning is becoming a prerequisite to long- term health and well-being. There often comes a point in life where we must reassess our aptitudes, interests, and priorities during a career pivot. It is in these junctures that significant, positive change is possible. This is where transformational learning can occur.

Transformational change can be abrupt. Normal learning patterns, which beget more incremental adjustments, may suddenly enter a transformational period where radical changes may take place. One researcher called this a “punctuated equilibrium” pattern of change.2 This distinction between incremental and transformational change has been apparent in human learning for quite some time. Amir Levy, for example, differentiated between first- and second-order change, arguing that the latter is deeper than the former in that it entails changes in paradigm, mission, purpose, and core processes.3 Similarly, Chris Argyris and Donald A. Schön contrasted single-loop learning with double-loop learning.4 In single-loop learning, the learner assumes a goal and focuses on improving performance toward that goal. In double-loop learning, the learner asks a deeper question: Is the goal or objective still viable or appropriate in light of current circumstances?

This note offers a learning framework that encourages deeper, double-loop learning. With more people confronting the challenge of making significant changes in their lives more frequently, a learning modality that encourages second-order change has never been more important. Specifically, this note argues for a holistic approach that explicitly focuses on the four aspects of being: body, mind, heart, and soul. Learning typically follows one of four modalities: lecture/discussion, physical/recreational, experiential/relational, and reflective/meditative. This note proposes a two-dimensional transformational learning matrix for generating ideas about the kinds of topics, issues, and activities to be considered in a holistic learning approach.

Transformational Learning Matrix

Transformational change is whole system change—it entails changes in component parts of the system as well as, more importantly, in the relationships among components. Thus the framework presented in Figure 1

1 Douglas T. Hall, “Protean Careers of the 21st Century,” Academy of Management Perspective 10, no. 4 (1996): 8–16. 2 Connie J. G. Gersick, “Revolutionary Change Theories: A Multilevel Exploration of the Punctuated Equilibrium Paradigm,” Academy of Management

Review 16, no. 1 (Jan. 1991): 10–36. 3 Amir Levy, “Second-Order Planned Change: Definition and Conceptualization,” Organizational Dynamics 15, no. 1 (1986): 5–17, 19–23. 4 Chris Argyris and Donald A. Schön, Organizational Learning: A Theory of Action Perspective (Reading, MA: Addison-Wesley, 1978).

This technical note was prepared by Peter J. Robertson, Associate Professor, University of Southern California; and Joseph W. Harder, Adjunct Associate Professor, Darden School of Business; with assistance from Stephen Maiden, Case Writer, Darden School of Business. Copyright  2019 by the University of Virginia Darden School Foundation, Charlottesville, VA. All rights reserved. To order copies, send an email to [email protected]. No part of this publication may be reproduced, stored in a retrieval system, used in a spreadsheet, or transmitted in any form or by any means—electronic, mechanical, photocopying, recording, or otherwise—without the permission of the Darden School Foundation. Our goal is to publish materials of the highest quality, so please submit any errata to [email protected].

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is based on the premise that transformative learning must also be holistic in nature, addressing the whole person and the relationships among different facets of their being.

Figure 1. Transformational learning matrix.

Lecture/ Discussion

Physical/ Recreational

Experiential/ Relational

Reflective/ Meditative

Body

Mind

Heart

Soul

Source: Created by authors.

The first dimension of the matrix specifies four aspects of being that make up human nature, and the second dimension specifies the four learning approaches. The resultant matrix yields 16 cells that can stimulate novel ideas about how to create a learning experience that involves the whole person, provides the opportunity for double-loop learning, and thus facilitates transformational change.

Aspects of Being

Traditional typologies of the core aspects of a human being typically distinguish among four different components of the human system: body, mind, heart, and soul. While these four components can be conceptualized as separate and distinct, the reality is that they are very much interrelated, in ways that we are only beginning to demonstrate and understand from a scientific perspective. The premise that fundamental change or improvement in the nature or quality of a person’s life requires a holistic focus on all four aspects of being is not a new idea.5 Evidence suggests that explicit attention to the health and well-being of these four components can result in significant and sustained improvement in overall quality of life. While long-term practice that incorporates exercises and activities addressing the four aspects of being is a proven change agent, this note argues that learning activities that focus explicitly on body, mind, heart, and soul also have the potential to facilitate such transformation, even in relatively short periods of time.

Body

The body is composed of numerous interrelated subsystems that act in concert to maintain and sustain a healthy, well-functioning human being. A common property of all sustainable living systems is that they are self-organizing and self-regulating due to the complex relationships and feedback loops among their component parts.6 When any one of these parts or subsystems is out of balance or functioning improperly, it can lead to sickness, disease, or other kinds of health problems. Western science and medicine practitioners define health almost exclusively in physical terms, that is, whether the body and/or its component parts are doing what they are supposed to do. Likewise, treatment for poor health consists almost entirely of interventions that address such physical problems, usually through pharmaceutical drugs or surgery. Alternative or complementary medicine recognizes that poor physical health can stem from underlying mental, emotional, and spiritual issues

5 George Leonard and Michael Murphy, The Life We Are Given: A Long-Term Program for Realizing the Potential of Body, Mind, Heart, and Soul (New York: G. P. Putnam’s Sons, 1995); Ken Wilber, A Theory of Everything: An Integral Vision for Business, Politics, Science, and Spirituality (Boston: Shambhala, 2000).

6 Fritjof Capra, The Web of Life: A New Scientific Understanding of Living Systems (New York: Anchor Books, 1996).

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that ultimately manifest in the body.7 From this perspective, treatment of the physical system is frequently tantamount to addressing the symptom rather than the true cause of the problem. A better understanding of the interdependence of the body with the mind, heart, and soul is thus useful for attaining and maintaining good health. This knowledge can enable people to make changes in their lives that generate significant improvements in their overall well-being.

Mind

Compared to the body, the mind is a rather poorly understood aspect of human beings. The dominant perspective in Western culture is that the mind, or consciousness, is a product of the body, in particular, the neurological processes taking place in the brain. But it remains largely unknown, even to top scientists studying this issue, how these physiological processes create the myriad complex phenomena that are part of human consciousness.8 Both Western and Eastern philosophies have long held that consciousness consists of many different levels,9 with human thought, feeling, and action somehow produced by the interactions among these different levels (e.g., the subconscious, conscious, and supraconscious mind). Yet recent scientific evidence also suggests that consciousness is not simply a function of brain activity, but rather exists independently of the brain and even transcends the physical boundaries of the individual human being.10 This transpersonal perspective on consciousness has significant implications regarding the nature and power of the human mind.11 In turn, this knowledge and its practical ramifications have considerable potential to effect a transformation in the beliefs and behavior of those who understand and accept this emergent perspective.12

Heart

The heart has long served as the metaphorical center of human emotions, and thus we use it in this context to refer to the emotional aspect of human beings. Emotions exert considerable influence on the nature and quality of interpersonal interactions, and therefore play an important role in the development and maintenance of healthy, meaningful relationships. In fact, research indicates that “emotional intelligence”—the ability to manage one’s own and others’ emotions effectively—is an important determinant of a person’s success in life.13 Furthermore, scientific evidence now suggests that the human heart is not simply the body’s mechanism for circulating blood throughout the human system, but also serves—literally—as an important source of intelligence and intuition that can help people respond effectively to stressful or challenging situations.14 Western culture’s emphasis on rationality and analytical thinking has resulted in a tendency to discount emotions as relatively unimportant, or as a secondary, if not dysfunctional, factor in human decisions and actions. In contrast, Eastern philosophies (e.g., Buddhism) have long recognized the intimate connections among cognitive structures, emotional reactions, physical health, and spiritual development.15 From this systemic perspective, a

7 Deepak Chopra, Quantum Healing: Exploring the Frontiers of Mind/Body Medicine (New York: Bantam, 1989); Donald M. Epstein, The 12 Stages of Healing: A Network Approach to Wholeness (San Rafael, CA: Amber-Allen Publishing, 1994); Caroline Myss, Anatomy of the Spirit: The Seven Stages of Power and Healing (New York: Crown Publishers, 1996); Mona Lisa Schulz, Awakening Intuition: Using Your Mind-Body Network for Insight and Healing (New York: Harmony Books, 1998).

8 Danah Zohar and I. N. Marshall, The Quantum Self: Human Nature and Consciousness Defined by the New Physics (New York: Morrow, 1990). 9 Ken Wilber, A Brief History of Everything (Boston: Shambhala, 1996). 10 Lynne McTaggart, The Field: The Quest for the Secret Force of the Universe (New York: HarperCollins, 2002); Michael Talbot, The Holographic Universe

(New York: HarperCollins, 1991); Mark B. Woodhouse, Paradigm Wars: Worldviews for a New Age (Berkeley, CA: Frog, Ltd., 1996). 11 Wayne W. Dyer, The Power of Intention: Learning to Co-Create Your World Your Way (Carlsbad, CA: Hay House, 2004); John Kehoe, Mind Power into the

21st Century: Techniques to Harness the Astounding Powers of Thought (Vancouver, BC: Zoetic Inc., 1997). 12 Stanlislav Grof, The Holotropic Mind: The Three Levels of Human Consciousness and How They Shape Our Lives (New York: HarperCollins, 1993). 13 Daniel Goleman, Emotional Intelligence: Why It Can Matter More than IQ (New York: Bantam Books, 1995). 14 Doc Childre and Howard Martin, The HeartMath Solution: Proven Techniques for Developing Emotional Intelligence (London: Piatkus, 1999); Joseph Chilton

Pearce, The Biology of Transcendence: A Blueprint of the Human Spirit (Rochester, VT: Park Street Press, 2002). 15 Pema Chödrön, P. (2002). When Things Fall Apart: Heart Advice for Difficult Times (Boston: Shambhala, 2002); Cynthia Kneen, Awake Mind, Open Heart:

The Power of Courage and Dignity in Everyday Life (New York: Marlowe & Co., 2002).

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more whole and integrated state of being, encompassing greater love, joy, inner peace, compassion, and self- understanding, is the possible consequence of engaging in transformational practices.

Soul

The soul is the most numinous aspect of human beings, and its existence is not always acknowledged or accepted by those adhering strongly to the materialistic premises of modern Western philosophy.16 Given the bias in science toward that which can be empirically assessed and verified, the tendency oftentimes is to deny the reality of any and all spiritual phenomena.

The soul might best be thought of as the spiritual component of the human being, or the “divine spark” that animates the system and connects each person to a higher power that serves as a source of love, wisdom, and compassion.17 In this sense, the soul is the locus of our “higher self”—that part of us that knows the difference between good and bad, right and wrong. Accessing and paying attention to this information enables us to make decisions that bring benefits to ourselves and to others. Many people also believe that everyone has a “soul purpose,” a particular reason they are alive or a specific agenda they are to fulfill in life.18 Identifying and honoring this reason for being can provide the basis for a significant transformation in the nature and quality of one’s life and ultimately lead to greater health and happiness.

While the four aspects of being are clearly interrelated, most learning experiences focus primarily on the mind, especially in schools, universities, and businesses. A holistic learning approach strives for balance among the four components of the human system. While some attention is given to the development of the body (recess, physical education class, in-house company gym), little effort is made to nurture the heart or soul. It is left to the individual to seek out, for example, therapeutic processes that deal with matters of the heart or spiritual retreats that aim to nourish the soul. The problem? These are not integrated. Learning experiences that explicitly and proactively strive to balance and integrate body, mind, heart, and soul have greater potential to be transformational and to generate significant and long-lasting improvement in one’s quality of life.

Transformational Learning Approach

Given the four aspects of being and the four learning approaches mentioned in the transformational learning matrix (Figure 1), it is worth noting some natural alignments. The lecture/discussion approach usually develops the mind; the physical/recreational approach primarily involves the body; the experiential/relational approach readily centers on feelings or the heart; and the reflective/meditative approach typically inquires into the soul. Because of this natural alignment, a holistic learning approach should include the cells of the matrix that exemplify these interceptions. What about the others (e.g., lecture/discussion with heart, or reflective/meditative with mind)? Inclusion of learning activities in the other cells promotes better integration and balance among the four aspects of being. Of course, some learning activities span multiple cells and thus are inherently integrative. For example, the practices of Zen, Tai Chi, or yoga all apply the physical/recreational approach to body, mind, heart, and soul. Next, we consider each learning approach separately, along with other examples of integrative “cross-training.”

16 Jerome W. Elbert, Are Souls Real? (Amherst, NY: Prometheus Books, 2000); Fred Alan Wolf, The Spiritual Universe: How Quantum Physics Proves the Existence of the Soul (New York: Simon & Schuster, 1996).

17 Eckhart Tolle, The Power of Now: A Guide to Spiritual Enlightenment (Novato, CA: New World Library, 1999); Gary Zukav, The Seat of the Soul (New York: Simon & Schuster, 1989).

18 José Stevens and Lena Stevens, The Power Path: The Shaman’s Way to Success in Business and Life (Novato, CA: New World Library, 2002).

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Lecture/discussion

The dominant approach to education, especially in formal educational systems, is conceptual or analytical. This mode of learning relies primarily on lectures and discussion, in which educators communicate information and ideas, and learners discuss them as a way to enhance their understanding of the material presented and its applicability to contexts outside the educational environment. In its simplest form, this approach entails a one- way transmission of knowledge, in which facts, concepts, and theories are presented to students with the expectation that they will comprehend and retain at least some of this material for potential future use. In more sophisticated versions, it also entails some analysis and even evaluation of the subject matter being taught, through which learners are expected to assess its value and analyze when and how it may or may not be useful in future situations. For example, discussion of cases that are believed to approximate the types of situations the students may encounter in their work lives is a prominent component of business education, an example of student-centered learning. While educators using this approach typically determine the content of educational programs independent of the needs and interests of the learners, it is possible for them to shape the content using foreknowledge of what the students desire to learn. In some cases, students themselves are expected to take the lead in developing and delivering the material being taught, so as to improve their overall comprehension and retention of the subject matter.

While the lecture/discussion learning approach naturally aligns with development of the mind, this format may also impact the body, heart, and soul. Lectures may introduce leading-edge information about the human body and the requirements for maintaining good physical health. Instructors and students may explore emotionally charged issues such as race relations or the consequences of sexual harassment and abuse. Learners may engage in deep discussions that help them surface their tacit assumptions and the deep-seated issues and concerns that influence their choices in life.19 MBA students used to small-group and large-class exchanges about cases, readings, and guest speakers respond well to frameworks and examples that stretch students beyond their current understanding. By examining examples of workplaces where people thrive, students may broaden their thinking about what is possible at work. The mind and the lecture/discussion format can also be used to read and learn about other aspects of being, using the existing and robust library of spiritual and self- help literature with titles typically including words (or their variants) such as soul, heart, simple, sacred, fun, art, green, Tao, conscious, meaning, and love.

Physical/recreational

Physical/recreational activities constitute a second type of andragogy that has been incorporated into educational systems and programs.20 In the business world, corporate management development programs have increasingly included various kinds of outdoor activities as a significant component.21 For example, ROPES (a.k.a., “Repetitive Obstacle Performance Evaluation Systems”) courses provide a compelling setting in which groups of employees are confronted with stressful situations involving physical challenges; to enable all participants to complete the course safely, they must use effective teamwork to solve problems creatively. The premise underlying such programs is that the requirements for overcoming the obstacles in this artificial yet very real context are the same kinds of competencies needed to perform effectively in many work situations. In all of the above examples, the visceral learning that readily results from the use of a physical/recreational

19 David Bohm, On Dialogue (London: Routledge, 1996); William Isaacs, Dialogue and the Art of Thinking Together: A Pioneering Approach to Communicating in Business and in Life (New York: Doubleday, 1999); Daniel Yankelovich, The Magic of Dialogue: Transforming Conflict into Cooperation (New York: Simon & Schuster, 1999).

20 John P. Meyer, J. P. (2003). “Four Territories of Experience: A Developmental Action Inquiry Approach to Outdoor-Adventure Experiential Learning,” Academy of Management Learning and Education 2, no. 4 (Dec. 2003): 352–63.

21 Alan W. Ewert, Outdoor Adventure Pursuits: Foundations, Models, and Theories (Columbus, OH: Publishing Horizons, 1989); Glenn M. McEvoy, J. R. Cragun, and M. Appleby, “Using Outdoor Training to Develop and Accomplish Organizational Vision,” Human Resource Planning 20, no. 3 (1997): 20– 28.

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activity is oftentimes much more powerful than the learning that can be derived from more mind-oriented lecture and discussion approaches (even if student centered).

Physical/recreational learning that moves beyond the body may entail the use of games that are mentally challenging or that require the discovery of new information to complete successfully. It could involve challenging exercises that generate a wide range of emotional reactions or that require improvement in teamwork over time. A walking meditation, for example, can serve to develop a better connection to nature and to recognize the interconnectedness of all life. Many students and employees live in their minds and benefit from light physical activities to remind them they are in bodies, even at work. This helps highlight the benefits of a wellness perspective. Other examples of physical activities that integrate the mind, heart, and/or soul include Tai Chi, Nia, yoga, typical Japanese company calisthenics, four square, and capoeira.

Experiential/relational

Experiential/relational learning derives from the direct experiences of the students as they engage in interactions with each other.22 In other words, their relationships serve as the main source of learning, which focuses on their patterns of behavior and the reasons behind their behavioral choices. Facilitators guide this type of learning to enhance the quality of both intrapersonal and interpersonal insights gained from the experience. Many organizational development programs use this approach to improve the quality of interpersonal processes among organizational managers and employees. University business programs also often employ experiential/relational methods.23 The learning resulting from this approach can be very profound, with the potential to have life-changing consequences for those involved.

Experiential/relational learning can influence more than just the heart. For instance, it could include a feedback exercise in which participants share their initial impressions of each other based solely on physical characteristics and mannerisms. Such an exercise would also have a cognitive component, since such feedback is not exchanged very readily in normal life and thus the information is typically part of one’s “blind self”24 until it surfaces through such an activity. Experiential learning approaches, such as the T-group methodology used in business education,25 frequently stimulate intrapersonal learning based on participants’ self-assessment of their core beliefs and values regarding who they are and the nature of their relationships with others. Other examples of experiential learning can include small groups writing poetry about work versus nature, using art supplies to describe their perfect day or where they find meaning, using interlocking blocks to represent an organization as a living system, developing skits about worst-ever team experiences, and performing a task virtually rather than face to face.

Reflective/meditative

This approach entails activities that are primarily oriented toward stimulating reflection on the part of the learner in order to improve self-awareness, which is critical to transformation. While the other three learning approaches can result in students reflecting on their knowledge, skills, attitudes, and behaviors, such introspection is the dominant purpose of the techniques included in this approach. Many students benefit from keeping a journal where they can write their thoughts and/or feelings about some aspect of the learning process. This could include, for example, a comparison of actual to desired states of being as a way to help students identify the kinds of changes they could make in their lives to achieve the outcomes they want for themselves.

22 David A. Kolb, Experiential Learning: Experience as the Source of Learning and Development (Englewood Cliffs, NJ: Prentice-Hall, 1984). 23 D. L. Bradford, J. I. Porras, R. A. Bogard, R. Kass, P. J. Robertson, R. C. Silvers, “The Stanford ‘Interpersonal Dynamics’ Course” (presentation at

the Organizational Behavior Teaching Conference, May 1989). 24 Edgar H. Schein, Process Consultation Revisited: Building the Helping Relationship (Reading, MA: Addison-Wesley, 1999). 25 Bradford et al.

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Meditation is also effective. For example, classes designed to enable students to handle stressful situations more effectively frequently incorporate breathing exercises or other techniques that help to quiet the mind.26 Learning processes in a religious or spiritual context, or in self-help programs such as Alcoholics Anonymous, often rely on prayer or other forms of meditation to encourage participants to tap into a higher power as a way to facilitate and guide their growth and development. Meditative/reflective learning may incorporate other aspects of being than the soul. It may involve exercises in which students learn to listen to their bodies.27 It could incorporate various kinds of “energy work” that help to surface old memories and the thoughts and feelings associated with them.28 Exercises developed by researchers at the HeartMath Institute that enable people to access the intelligence and wisdom of their heart29 constitute another relevant approach. Even meditations (mindfulness, stress relief, silent, musical, and walking) or exercises where students reflect upon and share their key lessons from a class and put their commitments to change in a letter (to be received back three months later) have been shown to have effects on mind and body as well.

Other Considerations—Holistic Team Learning, Trust, and Chaos

A holistic approach to team learning that utilizes all four approaches and addresses all four aspects of being, at least to some extent, can be powerful. Describing a ROPES course used for team development in a business context, John Meyer30 explains how the learning process associated with a ROPES course can constitute a cycle of activity with four components: performing, assessing, visioning, and strategizing. In the performance stage, team members confront the physical challenges of the course and then must work together to ensure that everyone completes the course safely and successfully. Following this physical activity, team members assess the quality of their teamwork, examining the nature of their relationships and interactions and how these facilitated and impeded their performance. Based on this assessment, the team reflects on the lessons learned and develops a shared vision for an improved organizational future. Finally, in the strategizing stage, team members analyze how they can use their new skills and knowledge to address problems “back home” in their organizational environment. Whereas this ROPES course example assumes an intact group of workers, the benefits of a holistic approach are generalizable to any group of learners.

Transformational learning occurs most often when the right context or environment (sometimes described as “container”) is provided. A critical factor is for learners to experience a high degree of psychological safety, as this may well be a necessary precondition for them to be open to significant change. Change processes quite naturally generate some degree of resistance on the part of those involved, reflecting various kinds of fears people have about letting go of old ways and adopting new beliefs, values, and/or behaviors. The key to creating a safe environment is the establishment of trust on the part of the learners that their well-being is the main priority of those involved in the design and delivery of the educational program. Learners benefit if their educators are skilled facilitators who are able to handle effectively unpredictable responses—strong emotions, difficult interactions, physical problems, major breakthroughs, and so on—that can be generated in such a learning context.

Another contextual characteristic conducive to the creation of an effective learning environment is the clear specification of “ground rules” regarding key structure and process issues. A learning culture should foster respect for others, openness, honesty, and a willingness to push beyond one’s own boundaries or comfort zone.

26 Jon Kabat-Zinn, Wherever You Go, There You Are: Mindfulness Meditation in Everyday Life (New York: Hyperion Books, 1994); Dennis Lewis, Free Your Breath, Free Your Life: How Conscious Breathing Can Relieve Stress, Increase Vitality, and Help You Live More Fully (Boston: Shambhala, 2004).

27 Schulz. 28 Epstein. 29 Childre and Martin. 30 Meyer.

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Such ground rules provide a degree of control and predictability that leaves considerable room for the flexibility and spontaneity required for transformational learning to occur. Research indicates that systemic transformation at many different levels of analysis takes place when a system is “at the edge of chaos.”31 These “far from equilibrium” conditions arise when a level of order in the system is countered by a level of chaos that allows innovation and novelty to arise. Learning experiences should thus incorporate a blend of both order and chaos—orchestrated design and facilitated spontaneity—to increase the possibility of transformation among their participants.

Put the Matrix to Work

There are few among us who dislike learning—indeed many seek it out no matter what their position or job. Whether for an employee looking for meaning in their work, a manager wanting to help direct reports develop, or an educator seeking new mindsets for students, a new workplace model in which learning integrates body, mind, heart, and soul could very well be the change that is most needed. And for those of us who do dislike learning, being active in our own experience may help return the excitement of it.

31 Roger Lewin, Complexity: Life at the Edge of Chaos (New York: Macmillan, 1992).

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