The Practice of Nothing Missing Leadership
Successful enterprise depends on great leadership. Great leadership depends on the participation of everyone in the organization. Thriving participatory leadership depends on each individual's deep personal practice. In other words, we cannot separate our "outer work" from our "inner work" if we aspire to engage in successful enterprise. This is a basic principle.
Nothing Missing Leadership is grounded in the view that individuals and organizations are fundamentally healthy, and that there is, in fact, the possibility for everyone to live well. The actualization of this view involves practice; specifically, great leaders offer whatever is useful for creating the causes and conditions for everyone to thrive. (For Nothing Missing Leadership's foundational logic — from vision to practice, action and result — click on the WORK page.)
Each of us could make a dizzying list of the skills and tools for practicing leadership; they fill volumes on our bookshelves. They are the outer practices available to us, and each effective mentoring, coaching, consulting, mediation or hosting engagement requires discernment to employ the most useful suite of skillful means. Ideally, the selections bring out the naturally occurring wisdom and power of individuals and groups. But how can we bring clarity to our discernment?
The eight-step practice, outlined below, provides an effective framework for practicing leadership (offering whatever is useful). This is delightful discipline that illuminates connection, appreciation and caring; through that, we become familiar with who we really are and how our natural qualities can benefit ourselves and our associates (not to mention our family and friends!). It is about how to perform at our best and encourage others to perform at their best.
THE EIGHT STEPS OF LEADERSHIP PRACTICE
1. Caring for myself, trusting that I'm fundamentally worthy, allowing myself to see who I really am.
This practice, or series of practices to be more accurate, begins with caring for myself: offering (being open, kind and gentle to myself) whatever is useful (getting enough rest, eating healthy food, drinking clean water, breathing fresh air, getting enough exercise). It is slowing down enough, and becoming mindful enough, to begin to notice who I am beneath or behind my credentials, identities, accomplishments or failures. "Who am I, really?"
2. Working with pride (self-sufficiency or professionalism), fear of exposure and doubt that I need help.
Before I can enter the practice of allowing others to care for me, which is step #3, I have to pass through a veil of obstacles, which actually came about because of the effectiveness of my practice of caring for myself. I gained confidence in my own independence; I became more autonomous. "I can take care of myself; I don't need any help, thank you." So this veil of self-sufficiency is an obstacle for me to work with. It may be entangled with my self-image of being good at what I do (professionalism), or being worried about being not so good (fear of exposure). At this point, offering is opening to, and embracing, the fear and doubt, which is useful in moving through.
3. Allowing myself to be cared for by others, asking for help, willing to be open and vulnerable, letting others see the real me.
Having looked directly at my arrogance, fear and doubt, without judging myself, I can move into the third level of practice --- allowing others to care for me --- which requires allowing them to see me and hear me. The offering is letting go of self-sufficiency, letting myself be held with kindness by another, resting in the comfort of being nurtured by another being. Opening myself to gently laughing and learning in a truly safe place. It is useful to ask for help.
4. Working with a poverty-mentality, laziness, fear of being a fool, and doubt that I have the capacity to help.
As I am being held in this comfortable place, I glimpse the possibility of caring for others in the ways I am being cared for. Unfortunately, fear and doubt arise anew. "I couldn't possibly care for others in the way I have been cared for; I don't know enough; I don't have enough experience; I have not learned the skillful means of the ones who have cared for me." So again there is a net of obstacles to face: self-doubt and fear of being a fool. And then there also is plain old laziness, "It's pretty cushy being cared for, and it will take great effort to care for others; I really don't want to go there." Interestingly, the strength of this particular veil is proportional to the depth of the practice of allowing myself to be cared for. Now offering is allowing others to hold me in loving kindness and be with me as I look directly at the fear. Their support is what is useful for me in moving through this veil.
5. Caring for others with kindness and generosity, looking and listening, seeing and hearing, offering whatever is useful.
When I unravel that obstacle net, I move into the fifth level of this never-ending practice — caring for others. I was the beneficiary of the skillful means employed by others in caring for me, so I experienced them, but I haven't become a proficient practitioner of those methods yet. It is in this fifth level that I will learn a variety of methodologies (e.g. Transformative Mediation, Deep Democracy, Theory U, and the many skills of the Art of Hosting and Harvesting Conversations that Matter) and, even more importantly, I will learn when and how to use them. This requires skill development and repeated practice in mindful application, awareness of consequences, and insightful discernment regarding what is useful and what is not. My offering will be as a member of a team, collaborating in design and implementation to find the wisdom and power that transcend what any one of us can articulate.
6. Working with lack of confidence and fear of chaos.
When I have spent time in the exciting and rewarding practice of hosting others into their own wisdom and power and, at the same time, leaning into my own learning edge, the thought of being anywhere else is scary. In particular, there is fear of going out into the "real" world where people don't live together in this way, where life is not collaborative, creative and based in a culture of no mistake. "If I do have to go out there, I want to be sure I can return soon to this compassionate container ---- not sure I can thrive out there for very long." What is most useful to offer here, in order to move beyond my hesitation, is rousing my confidence in the view of nothing missing.
7. Rejoicing in a chaotic and caring world, open to beauty and goodness, inquisitive, trusting, daring, creative — engaging in
skillful and artful action.
This step is about offering to myself the possibility of being surprised. The world isn't as scary or unworkable as I thought. Something has happened to me. Maybe I'm still wearing the glasses. Actually I am. The way I see the world is mostly about my perception, which is changing. What is useful here is appreciating the beauty and kindness around me, without separating myself from awareness of the real pain and suffering people experience. This is a cheerful surprise. "I can live well in this world."
8. Working with fear of going deeper, doubt about the necessity,
"No need to go further — this is good enough."
Even though I perceive the possibilities of this world as more creative and compassionate than I thought, and living here is pretty good, I know in my gut that there is more personal work to do. And I don't really want to do that hard work. "This is good enough; I really don't need to, or want to, go deeper into asking that question again, "Who am I"? This is a formidable obstacle to continuing on the leadership path. What is most useful now is to reflect on how much more I could offer this world if I were kinder and more compassionate, less concerned about my own comfort and security. Something in me knows that I can offer myself
that opportunity by doing more inner work.
1. again. Caring for myself beyond what is obvious, exploring more deeply the nature of my own mind.
When I can penetrate this latest veil of doubt, fear and laziness, I can step back into #1. Except it isn't the same #1. I am better prepared and the practice is deeper and more intensified — and more rewarding. In addition to the ways of caring for myself in the beginning of this path, now I offer myself the opportunity to inquire more deeply into the methods of relaxing, waking up, connecting with and caring for myself. What is useful now is learning and practicing mindfulness-awareness and the skill of deeply reflecting on important questions.
2. again. Going through pride, fear and doubt.
And then, not surprisingly, when I'm almost ready to move on to the next ways of opening, that veil of self-sufficiency and professionalism arises again, perhaps even more strongly, because of my deeper level of accomplishment. On the other hand, the fear of exposure to others may lessen as I become more comfortable in my own skin, more confident in "who I really am". Now I remember the usefulness of looking at fear directly, embracing it, and letting that carry me through. Having some prior experience, I now have greater confidence in what to offer myself.
And so on... one continues to spiral deeper and deeper into the depth of inner leadership and, at the same time, the spiral goes wider and wider, expanding out to benefit more and more people. Each time around, the practices become more vast and profound, and the veils may become even more intense and difficult to transcend. This is the practice of Nothing Missing Leadership. There is no finish line. It is a never-ending journey of benefitting oneself and others: financially, ecologically, socially, culturally, and in various magical ways beyond one's ability to express or understand conceptually. The ongoing practice is offering whatever is useful for creating the causes and conditions for everyone to thrive.
NOTE:
In our coaching work, we host and support our clients through a manageable web of proven methods of practice. Always, we try to illuminate the connections among genuine individual leadership, organizational culture, business success and societal benefit.
Nothing Missing Leadership is grounded in the view that individuals and organizations are fundamentally healthy, and that there is, in fact, the possibility for everyone to live well. The actualization of this view involves practice; specifically, great leaders offer whatever is useful for creating the causes and conditions for everyone to thrive. (For Nothing Missing Leadership's foundational logic — from vision to practice, action and result — click on the WORK page.)
Each of us could make a dizzying list of the skills and tools for practicing leadership; they fill volumes on our bookshelves. They are the outer practices available to us, and each effective mentoring, coaching, consulting, mediation or hosting engagement requires discernment to employ the most useful suite of skillful means. Ideally, the selections bring out the naturally occurring wisdom and power of individuals and groups. But how can we bring clarity to our discernment?
The eight-step practice, outlined below, provides an effective framework for practicing leadership (offering whatever is useful). This is delightful discipline that illuminates connection, appreciation and caring; through that, we become familiar with who we really are and how our natural qualities can benefit ourselves and our associates (not to mention our family and friends!). It is about how to perform at our best and encourage others to perform at their best.
THE EIGHT STEPS OF LEADERSHIP PRACTICE
1. Caring for myself, trusting that I'm fundamentally worthy, allowing myself to see who I really am.
This practice, or series of practices to be more accurate, begins with caring for myself: offering (being open, kind and gentle to myself) whatever is useful (getting enough rest, eating healthy food, drinking clean water, breathing fresh air, getting enough exercise). It is slowing down enough, and becoming mindful enough, to begin to notice who I am beneath or behind my credentials, identities, accomplishments or failures. "Who am I, really?"
2. Working with pride (self-sufficiency or professionalism), fear of exposure and doubt that I need help.
Before I can enter the practice of allowing others to care for me, which is step #3, I have to pass through a veil of obstacles, which actually came about because of the effectiveness of my practice of caring for myself. I gained confidence in my own independence; I became more autonomous. "I can take care of myself; I don't need any help, thank you." So this veil of self-sufficiency is an obstacle for me to work with. It may be entangled with my self-image of being good at what I do (professionalism), or being worried about being not so good (fear of exposure). At this point, offering is opening to, and embracing, the fear and doubt, which is useful in moving through.
3. Allowing myself to be cared for by others, asking for help, willing to be open and vulnerable, letting others see the real me.
Having looked directly at my arrogance, fear and doubt, without judging myself, I can move into the third level of practice --- allowing others to care for me --- which requires allowing them to see me and hear me. The offering is letting go of self-sufficiency, letting myself be held with kindness by another, resting in the comfort of being nurtured by another being. Opening myself to gently laughing and learning in a truly safe place. It is useful to ask for help.
4. Working with a poverty-mentality, laziness, fear of being a fool, and doubt that I have the capacity to help.
As I am being held in this comfortable place, I glimpse the possibility of caring for others in the ways I am being cared for. Unfortunately, fear and doubt arise anew. "I couldn't possibly care for others in the way I have been cared for; I don't know enough; I don't have enough experience; I have not learned the skillful means of the ones who have cared for me." So again there is a net of obstacles to face: self-doubt and fear of being a fool. And then there also is plain old laziness, "It's pretty cushy being cared for, and it will take great effort to care for others; I really don't want to go there." Interestingly, the strength of this particular veil is proportional to the depth of the practice of allowing myself to be cared for. Now offering is allowing others to hold me in loving kindness and be with me as I look directly at the fear. Their support is what is useful for me in moving through this veil.
5. Caring for others with kindness and generosity, looking and listening, seeing and hearing, offering whatever is useful.
When I unravel that obstacle net, I move into the fifth level of this never-ending practice — caring for others. I was the beneficiary of the skillful means employed by others in caring for me, so I experienced them, but I haven't become a proficient practitioner of those methods yet. It is in this fifth level that I will learn a variety of methodologies (e.g. Transformative Mediation, Deep Democracy, Theory U, and the many skills of the Art of Hosting and Harvesting Conversations that Matter) and, even more importantly, I will learn when and how to use them. This requires skill development and repeated practice in mindful application, awareness of consequences, and insightful discernment regarding what is useful and what is not. My offering will be as a member of a team, collaborating in design and implementation to find the wisdom and power that transcend what any one of us can articulate.
6. Working with lack of confidence and fear of chaos.
When I have spent time in the exciting and rewarding practice of hosting others into their own wisdom and power and, at the same time, leaning into my own learning edge, the thought of being anywhere else is scary. In particular, there is fear of going out into the "real" world where people don't live together in this way, where life is not collaborative, creative and based in a culture of no mistake. "If I do have to go out there, I want to be sure I can return soon to this compassionate container ---- not sure I can thrive out there for very long." What is most useful to offer here, in order to move beyond my hesitation, is rousing my confidence in the view of nothing missing.
7. Rejoicing in a chaotic and caring world, open to beauty and goodness, inquisitive, trusting, daring, creative — engaging in
skillful and artful action.
This step is about offering to myself the possibility of being surprised. The world isn't as scary or unworkable as I thought. Something has happened to me. Maybe I'm still wearing the glasses. Actually I am. The way I see the world is mostly about my perception, which is changing. What is useful here is appreciating the beauty and kindness around me, without separating myself from awareness of the real pain and suffering people experience. This is a cheerful surprise. "I can live well in this world."
8. Working with fear of going deeper, doubt about the necessity,
"No need to go further — this is good enough."
Even though I perceive the possibilities of this world as more creative and compassionate than I thought, and living here is pretty good, I know in my gut that there is more personal work to do. And I don't really want to do that hard work. "This is good enough; I really don't need to, or want to, go deeper into asking that question again, "Who am I"? This is a formidable obstacle to continuing on the leadership path. What is most useful now is to reflect on how much more I could offer this world if I were kinder and more compassionate, less concerned about my own comfort and security. Something in me knows that I can offer myself
that opportunity by doing more inner work.
1. again. Caring for myself beyond what is obvious, exploring more deeply the nature of my own mind.
When I can penetrate this latest veil of doubt, fear and laziness, I can step back into #1. Except it isn't the same #1. I am better prepared and the practice is deeper and more intensified — and more rewarding. In addition to the ways of caring for myself in the beginning of this path, now I offer myself the opportunity to inquire more deeply into the methods of relaxing, waking up, connecting with and caring for myself. What is useful now is learning and practicing mindfulness-awareness and the skill of deeply reflecting on important questions.
2. again. Going through pride, fear and doubt.
And then, not surprisingly, when I'm almost ready to move on to the next ways of opening, that veil of self-sufficiency and professionalism arises again, perhaps even more strongly, because of my deeper level of accomplishment. On the other hand, the fear of exposure to others may lessen as I become more comfortable in my own skin, more confident in "who I really am". Now I remember the usefulness of looking at fear directly, embracing it, and letting that carry me through. Having some prior experience, I now have greater confidence in what to offer myself.
And so on... one continues to spiral deeper and deeper into the depth of inner leadership and, at the same time, the spiral goes wider and wider, expanding out to benefit more and more people. Each time around, the practices become more vast and profound, and the veils may become even more intense and difficult to transcend. This is the practice of Nothing Missing Leadership. There is no finish line. It is a never-ending journey of benefitting oneself and others: financially, ecologically, socially, culturally, and in various magical ways beyond one's ability to express or understand conceptually. The ongoing practice is offering whatever is useful for creating the causes and conditions for everyone to thrive.
NOTE:
In our coaching work, we host and support our clients through a manageable web of proven methods of practice. Always, we try to illuminate the connections among genuine individual leadership, organizational culture, business success and societal benefit.
