ࡱ> ;=89:a jbjb11 $[[47p     \D|JMJMJM8M O|}P,P.ZPZPZPZPZPZP|||||||,Rz|LZP>ZPZPQlRl|&^^ L 8ZPZP}b&^&^&^RZPZP|&^:0 $ : :ZP|&^&^6Ez}| P ęSJM\W%{}|Tv}H}A{<b&^b8}|&^: 66EAST MEETS WEST: THE DEVELOPMENT AND METHODS OF CRUCIBLE RESEARCH Bronwen Rees The institutions and structures of economic markets are in crisis, and along with this has arisen a call for innovative approaches to business education, business and leadership. Even conventional, influential world bodies are calling for radical change, and recognising that this needs to take place in the actual mindsets of managers and business leaders. For example, in the report from the World Economic Forum 2009 Report raised the following call for action was raised: It is time to rethink the old systems and have a fundamental rebooting of the educational process.1 Gary Hamel, in a seminal Harvard Business Review article, called for a retraining of managerial minds. 2 Some radical institutionalist and Buddhist economists argue that these problems can only be solved through the transformation of the deeper structural relationship of institutions and culture. According to Joel Magnuson, this can only happen when an even deeper, evolutionary transformation of human consciousness takes place.3 Along with other wisdom traditions, Tibetan Buddhism has predicted this state of affairs through what has become known as the Shambhala prophecy: There comes a time when all life on earth is in danger. Great barbarian powers have arisen. Although these powers spend their wealth in preparations to annihilate one another, they have much in common: weapons of unfathomable destructive power and technologies that lay waste our worldNow is the time when great courage moral and physical courage is required of the Shambhala warriors, for they must go into the very heart of the barbarian power. To dismantle the weapons, in every sense of the term they must go into the corridors of power where the decisions are made. The Shambhala warriors have the courage to do this because they know that these weapons are mind-made. Made by the human mind they can be unmade by the human mind. The Shambhala warriors train in the use of two weapons: compassion the recognition of our pain for the world and wisdom the experience of our radical inter-connectedness with all life. (The Shambhala prophecy; from an 8th Century Tibetan prophecy as told to Joanna Macy by Choegyal Rinpoche)4 Within this prophecy lies a possible approach for meeting the economic and institutional crisis: the powerful transformative potential that is at the heart of Buddhist practisepractice. It wais this understanding, along with the obvious fear that seemed to rule most much organizational life in the UK and which has since accelerated, that led me to create the the work of Crucible Research, a team set up in 2002 to explore the possibilities of introducing secular forms of Buddhist meditation into organizations. . I created this team as part of a research project at the Center for Communication and Ethics in International Business (now the Center for Transformational Management Practice). In this chapter, I discuss the inspiration and theoretical framework behind the project and set out the basic principles, as well as that have been formulated. This is explored through some of the empirical findings and problems that were encountered in carrying out the work.  The underpinning methodology was that of action research, and in keeping with its methods I also describe the on-going projects and initiatives that have since flowered as a result of the initial project. ORGANIZATION AND POWER Organization can be said to be the set of institutions and practisespractices of collectively engaging in the sourcing, manufacturing, and exchanging of goods and services that enable us to survive collectively as human beings. This process has become globalized through new technology and consumer capitalism. One of the outcomes of new technology throughout the globe is that there is less and less opportunity need to for relateing face to face; relationships at work are increasingly mediated through technology and, monitored through managerial systems such as performance management which bear little relationship to the tasks and the consequences of the tasks that are carried out. Within these systems accountability is not registered through the effects of ones actions on others, but by reference as to whether one has met the abstract criteria of , for example, a competence-based system where ones actions are reduced to a limited number of excellent behaviours. This condition is even reflected in the way in which offices and daily work life is are spatially organized. People can be linked up world-wide with China, Hungary, or America, for example, and yet fail to keep into contact even with those people with whom they are physically sitting. Because technological tools remove the sense of physical contact, then the sense of working together physically as human beings, as a community, as an embodied collective has is also disappeareddecreasing. This encourages an alienation from bodily and sensory experience, with and an over-reliance on an ones intellectual idea concepts abourt of how the world is. While we may toil in front of a computer screen, we have lostmay lose physical contact with, or even conceptualization of, the product that we are manufacturing or exchanging. The products of our efforts become less tangible; they are merely recorded on the virtual world of the computer and beamed across the world through e-mail. Actual things become figures on a screen. Achievement is reached through manipulation of these figures. As these figures lose connection with the material world they become meaningless; an extra 0 on the spreadsheet, a bit of fudging on the management accounts does not seem very important. This can lead to loss of an ethical accountability for the effects of our actions. Viewed in this context, ethics may become merely a question of how the organization presents itself to the outside world and how its members can avoid blame for their actions.5 This danger was pointed to quite clearly several decades ago by the philosopher Habermas, who showed how the systems world could take over from the lifeworld.6 My team members and I developed Crucible Research to see how we might impact this situation. The Workings of Power We inferred that this state of affairs must have something to do with the workings of power. But this was not power relations as traditionally understood in the form of overt economic or social exploitation. These relations of power seemed invisible. There was no place to voice any resistance to changes and actions communicated from senior management. A body of management theorists in the UK and Europe have shown how power relations are maintained through the way that people internalize systems of knowledge so that they are no longer able to question what is happening.7 These studies draw in particular on the writings of the French philosopher Foucault, who showed, through his notion of disciplinary practices, how power relations are maintained by documenting and then measuring human behaviour in specific spheres of activity. From this perspective, power works through the ways in which knowledge is classified, codified, recorded and inscribed. For Foucault, power exists everywhere and comes from everywhere and act as a type of relation between people, a complex form of strategy, with the ability to secretly shape another's behavior. However, Foucault did not see the effects of power as negatives that exclude, repress, censor, mask, and conceal, but rather, as a producer of reality. Power, for Foucault, was both constraining and enabling. Foucault was most well-known for his use of the metaphor of the Panopticon to describe the workings of power. This was an architectural design put forth by Jeremy Bentham in the mid-19th century for prisons, insane asylums, schools, hospitals, and factories. This was to replace the dungeons that were used to control individuals under a monarchial state. The Panopticon offered a powerful and sophisticated internalized coercion through the constant observation of prisoners, each separated from the other and allowed no interaction. From this structure, guards could continually see inside each cell from their vantage point in a high central tower, unseen. My earlier study of eight organizations considered the human resource practice of competence-based appraisal systems.8 It showed quite clearly how the micropolitics of power spread throughout organizations so that employees were divided and partitioned into isolated cells. Those with access to the documentation were those with power in the organization, so that filling in a persons appraisal became a vehicle of this power. And further, employees behaviour became governed by the criteria by which they were judged in these appraisals. Thus the appraisal form came to have a significance not merely as a document of measurement, but it actually defined the conduct and behavior expected of employees. As the language in which this was expressed was generally that of encouragement, there was little room for expressing resistance, so individuals suffered from an internal dysfunction of feeling powerless, yet ostensibly being empowered. These human resource systems are the products of a universalized managerialism that, at the time the study was carried out (1996), was just beginning to be taken up in both the private and public sector, championed by the growing number of management consultants who could sell such systems to an entire organization. The method has since proliferated throughout many more organizations from private to public even down to primary schools. Since these systems offer recognition and reward based on prescribed behavior, then employees tend to internalize the behaviors and take them for granted as a normal part of reality. Those employees not behaving in this manner become emotionally or even physically excluded from the organization. In Under these conditions, it is not possible to express resistance and therefore take responsibility for the consequences of ones actions, since the power relations are not seen or experienced. Thus, employees are placed in the situation of being told that one thing is happening, while often something else is taking place. This is the classic double bind of the wounded infant with an inconsistent mother. In order to make sense of the organizational stories, employees have to deny the reality of what is happening, so that they can feel that they are contributing to the organization. It is this dysfunction between what is said, and what actually happens, that leads to increasing levels of fear and depression in the workplace. It is in this denial that isolation and madness abound. It is perhaps this spawning of such systems that is reflected in the statistics in the U.K. that 1 in 6 workers suffers from depression.9. A Buddhist Understanding of Power Buddhism does not historically offer a social critique, since its main objective is the relief of individual suffering through enlightenment. In this sense, all the world is considered to be conditioned and suffering arises from our ignorance of the true nature of reality. Human beings exist in a continual state of samsara which can only be relieved when they can see through into the true nature of suffering. One of the causes of this suffering is the illusion of a separate self, which is driven by the three poisons of greed, hate and delusion. It was on his night of Enlightenment that the Buddha saw through into the conditioned interdependence of all things, and released himself from a fixed sense of self, which is constantly grasping at meeting its individual needs, and does not understand the interconnected nature of its existence. Several commentators have noted how the Western post-modern mindset is constructed within an economic system that has growth and profit as the prime goal. As Loy (2003) pointeds out: A modern corporation tends to function as a socially constructed vehicle of institutionalized greed. (his italics, p.99).10 These corporations are co-constructed by the managerial ideologies which that serve to breakdown resistance so that employees learn to serve the needs and desires of an invisible elite. By their divisive and hidden nature, such managerial ideologies lead to an isolated sense of individualism with an emphasis, above all, on personal achievements of wealth and status. By their nature, then, they encourage behaviors which Buddhism (and indeed other religions) would say point to greater suffering. It is precisely this emphasis on individual greed that creates an environment of fear, rather than one that is enabling. Buddhist practices have evolved to breakdown this overemphasis on the attachment to the self. Buddhism can be conceived of as a set of practices, a methodology, through which one can gain a greater sense of interconnectedness, and transcend an isolated sense of self. It is an invitation to experience oneself in greater and greater depth, and to experience how that sense of self is a mere construction. Throughout its long history, Buddhism has developed a complex subtle system of meditation practices that varyies across the different Buddhist traditions. At its heart, however is the intent to inquire into the conditioned nature of the human mind and transform the three poisons of greed, hate and delusion that are said to cause suffering. In all Buddhist traditions, meditation is part of the three-fold spiral path of meditation, ethics and insight. By spending time in meditation, one develops insight into the way things are, leading to more ethical behavior since one understands the interconnectedness of all things. Ethics in Buddhism is considered to be the quality of the mental states with which one acts. If one acts in anger or anxiety, then one is likely to cause harm to oneself or to the other. More ethical behavior then leads to deeper insights into the nature of reality. This is an ever-unfolding and deepening path leading ultimately to full enlightenment. Through, meditation, individuals learn to loosen their connection to the self by recognising that things are interdependent. In this realisation, individuals can let go of grasping and act from a place of love, rather than from one of power. Furthermore, since Buddhism maintains that the world is socially constructed, it goes on to say that when an individual succeeds in transforming him or herself, then the world around her is also transformed. This would equally be the logical endpoint of a Foucaultian analysis, except that Foucault does not offer any solutions or methods of collective practice, although in his later work, he focused more on theories of the self. The Crucible team felt that Buddhism potentially contains both a philosophical and practice-based possibility for resistance to, and emancipation from, the managerial ideologies that work through the diffusion of power described earlier. Buddhist Meditative Practice and its Potential for Emancipation Simple awareness practices form the basis for meditation. Awareness practices support the individual in recognizing how their mind is, at any moment. This leads to the meditative state known as mindfulness which is a natural mental state that is available to all. It is not some kind ofa trance-like state, as some may believe. Mindfulness is most simply and profoundly understood as an awareness of how the mind is not as an abstracted experience, outside of the physical, social or historical context in which it occurs. This involves recognizing how the mind is in the actual context that the mind finds itself. It is grounded in that situation. If one understands mindfulness as always being grounded in this way, it becomes clear that the ground is of great importance to the effectiveness of the practice or inquiry. In such a model, the individual is challenged to acknowledge that his or her behavior always contributes to the conditions and is to some degree reflected in all other conditions that make up the situation as it is. It means taking a step towards taking fuller responsibility for the situation, in that the individual is located in an inter-penetrating and inter-dependent field of human activity. This practice takes effort, and is often met with resistance, as the practice breaks down the ego or the conditioned self. This resistance may manifest as either of the twin poles of restlessness or drowsiness, as the mind seeks to stay in its ignorance state. The outcome of meditative practice is for an opening to take place so that the individual can look more deeply into the conditions in which he or she finds herself. It is, of course, one thing to experience this on the meditation cushion, but another to be able to apply it in an organizational context where one is subjected to the strong collective conditioning forces explored earlier. The challenge for the Crucible team was to see if we could find a way of translating Buddhist meditational practices into a language and form that could help individuals surface their own internalized patterns of power, and to see through the conditions of power in which individuals found themselves. If this were possible, then this could truly empower employees to become fully grounded in their context, and take responsibility for their own choices within that. THE FOUNDATION AND METHODS OF THE CRUCIBLE RESEARCH TEAM The History of the Crucible Team The origins of Crucible Research go back to 1999 when I collaborated with Patrick Dunlop, then Chairman of the Cambridge Buddhist Centre, who was and experienced meditation teacher of some 20 years. The Cambridge Buddhist Centre is part of the Friends of the Western Buddhist Order (now the Trinatna Buddhist Order), which is one of the largest Buddhist organisations in the UK with other centers throughout the world. I was Director of the Centre for Communication and Ethics in International Business at Ashcroft International Business School, Anglia Ruskin University, Cambridge, UK. Patrick and myself I carried out a number of different projects with schools in the Cambridge area in the UK. During this time we began to meet with Richard Huson, who became the third member of the Crucible team. Richard is also a very experienced meditator and meditation teacher. In addition he had been a practicing psychotherapist for over ten years. The three of us met periodically over the nexta period of eighteen months to discuss the application of meditation to educational and other organizations, resulting in the production of a joint conference paper entitled Unity in diversity and diversity in unity; consciousness and myth in organisational life.11 At this time John Wilson joined the team to take up a Ph.D scholarship at the Ashcroft International Business School in Anglia Ruskin University. He had recently returned from San Francisco where he had spent eight years, establishing a Buddhist Center in the Mission district of the city. So by the autumn of 2002 the four team members had come together, dedicated to seeing whether and how they could develop a shared language and methodology that could be taken into the business context. In March 2003, the team received funding from Anglia Ruskin University, Cambridge, to see if these practices could cross cultures, and from this arose a further collaboration with the East/West Research Institute of the Buddhist college in Budapest. Through our dialogue and practisepractice, the idea of alchemy emerged interestingly two of us came up with this idea spontaneously and separately. . This had three benefits: it could relate to Western understandings and origins; it carried with it the notion of transformation; and the process of alchemy itself was mirrored in the action research methodology that the team had adopted. . The process of alchemy, though traditionally associated with the West, is equally part of many wisdom traditions, and is an innate part of esoteric Tibetan Buddhist practices. . Here was an intricate set of interconnections that carried a symbology transcending both time and space and the east and west. . Method: Action Research The traditional scientific modes of inquiry were not at all appropriate for the types of inquiry implied by the Crucible intent. . Action research was found to be ideal, in that its methods bridge the gap between theory and practisepractice by emphasising the experiential basis of knowledge and practical application of understanding. . It IN Action Research, the intent is to studyies human situations in order to enhance the quality of action within them. . The approach is flexible and takes account of the process of research as it unfolds .12 Action research engages with an on-going situation in order to improve the understanding of those in that situation and, if possible, bring about change through collaborative action. . Action research aims to describe what is learnt from the process of change as it occurs. . It is a method of encouraging positive change in the way a group of people work together. . It places the power as much as possible within the collective of the group. . The group actively participates in all aspects of the research; defining the problem; setting aims; designing the intervention; assessing the results; setting modified aims. . That is why it was such a suitable form to work within the crucible, since what happens in the crucible is an on-going process of transformation. . Just like in a crucible, when the alchemist also changes, in action research, the researchers are equally participants. . This means that the facilitation within the Crucible team is also subject to action research and therefore is self-evaluative and questioning. . As Buddhist meditation traditionally is a personal and individual affair, combining it with an action research method meant that this provided a vehicle for a collective reflective process. . It was this type of conscious embodied reflection that we felt was lacking from organizational life and decision-making. . By setting up a model of collective reflection, we support one another both in reflecting on and changing our actions, even when we are unsure of the outcome. . Action research provides an excellent model for this reflection at a collective level, combined with the individual practisespractices of mindfulness and awareness that underpinned Crucibles methodology. . In their common cycles of reflection (, action research at a collective level, and Buddhism at a personal level), there is potential opportunity here for tackling both the subjective and the objective conditions of the power condition as described by Foucault. . We felt that this could be ideal in organizational contexts, in that a process could be set up that might beis self-sustaining. . This would means that the community has would have the opportunity to constantly develop and inquire into its own functioning. . Often change programs do not sustain themselves since individuals who have undergone such training find it impossible to maintain that change when back in their own contextsetting. . The theoretical connections between action research and Buddhism have been explored by Richard Winter, who acted as adviser throughout much of this project. . Research Design and Context Our project was to develop and trial pilot a collective method of working that could be used to help organizations to help surface and meet the hidden dimensions of power. . One of our hopes had been to try and enter organizations as consultants, but this proved too difficult in the initial stages, so instead we ran a series of trials and workshops in different various contexts from which, in action research manner, a collection of concepts and practisespractices emerged as a Crucible method. . Further projects and initiatives emerged both during the project and since that were directly informed by the people and practisespractices involved in the original project. . The table below indicates the initiatives that were set up as part of the original project, and alsoalong with those which that emerged sinceafterwards. . On the whole, Mmuch of our work centred aroundaddressed the idea of building community, whether this was in a business, spiritual, or educational context. . All the original workshops had a planning day, the workshop, debriefing, reflection and sometimes questionnaires either among the team members, and/or with the participants. . The Emergent Crucible Method: Ethical Inquiry Over a period of the initial two years of discussion, we finalizsed a Crucible process based our understanding of Buddhist meditation. . This process underpinned nearly all of the workshops that we carried out in the different contexts. . While the process appears simple, it is based on a very subtle understandings of human consciousness and many years of sustained practice. . We called the process ethical inquiry, following from our understanding of the three-fold path. . The underlying conceptual and working principles can be summarized as follows: 1. . Establishing the reflective ground. . The reflective ground refers to the physical as well as the emotional space in which the inquiry takes place. . Participants are helped to be aware of the space. . The space is recognized as being significant in terms of it being the space where a sense of awareness and kindness will be evoked. . The space and in particular the ground brings and holds those there in relationship to one another. . This may be achieved in different ways, one of which is a walking meditation. . This has the effect of slowing down mental, physical, and emotional processes, so that people can truly inquire into the nature of their collective life. 2. . Establishing the crucible through encouraging a sense of embodiment. . In this stage an awareness practice is used to encourage the individuals to be as present as they are able to be. . The term crucible is used to delineate the space or ground in which fundamental change may occur, just as the crucible was the container for transformation used by the alchemists. . The crucible or ground of transformation is created through attentiveness to how things really are, which is the underlying method of Buddhist meditation. . This crucible is established through a strategic positioning of the team members, so that they sit in the four corners of the space, in order that they can hold evoke and then hold the energies of transformation that the process initiates. . In terms of field dynamics, this meant that participants would not look to one person as leader but instead were encouraged to draw upon their own personal processes and reflection, and to meet different parts of themselves that would might be held back under normal organizational group processes. . This is an important element in the Crucible process, as it prevents the usual authority projections from taking place, so the individuals can begin to surface emotions in a safe context. . 3. . Reflection. . Reflection is a process in which participants are encouraged to reflect upon some aspect of themselves in relationship to their workplace and work. . For example, in a business school the team has asked questions such as What brought you into education? A fairly simple question in itself, but when asked in the context of the reflective ground, then a persons deepest values may emerge. . This can then be offered to the rest of the group through a process of dialogue. . 4. . Dialogue. This may take place in one large group or small groups, once the reflective ground has been established. . The inquiry takes place in the actual situation by that we mean the emotional/ethical situation that is. . It should not be thought that a perfect reflective ground has to be established before the inquiry can progress. . CRUCIBLE IN ACTION: THREE PHENOMENOLOGICAL ACCOUNTS The Crucible team carried out its work in business, educational, and spiritual contexts, each of which had slightly different aims. . While the exercises changed from one context to another, the process outlined earlier underpinned our work throughout. . What follows are three descriptions of our work: one in a business school ,; the other in a cross-cultural context,; and finally some of my own reflections on the Crucible journey. Account 1: Cornwall Business School We carried out an intervention in Cornwall Business School culminating in a two-day workshop with the senior managers and new Dean. . We had been invited in by the new Dean to try and work establish some new ways of working with the senior management team as the Business School was expanding. . I had spent two days in the Business School over a period of six months interviewing all the senior managers about their roles in the Business School and their perceptions of how the Business School this should be grown. . We decided to set up a two-day programme in order to improve communication and help build a supportive team for the new Dean. . This programme took place over the summer holiday., and so Iit was quite a high risk for the new Dean to take, especially as the methods we were using were highly unusual at that time for this type of environment. . Twelve managers were present for this. . We began sitting in a circle, and then set up the reflective ground through a walking meditation. . In this, Ppeople are were invited to begin walking swiftly throughout the room, in any direction, swiftly throughout the room. . Gradually participants were asked to slow down, and begin bringing awareness to their breath, to their environment, and toto note the movement of their feet on the floor. . They are were asked , for example, to reflect on the nature of the foot, to note the contact with the ground, and maybe to place each foot with a feeling of compassion, and gratitude for how much, and how long, it has sustained the individual. . This process may taketook about 40 minutes or so, until there wais a general settling of energies. . The workshop was taking place in one of the offices of the business school, and there was some embarrassment at first, especially from one of the male managers, who appeared to be walking in a very rigid way. . This was followed by the reading of a poem, and then one of the members of the Crucible Team opened up a dialogue and reflection on what we felt we were doing at this particular place and this particular time and further how we had got here. . Each participant was then asked to reflect on a moment in their his or her life lives when they he or she had felt most excited and inspired. . This was then shared amongstwithin the group, and from this some really very moving personal accounts emerged from this. . For example, one woman shared that she came from Spain, and how her parents had fled from the Spanish Civil War, bringing her as a baby with them. . The rest of the group, even though many had worked in the college for decades, were very surprised to hear this and other stories. . Despite working together for such a long time, they had not shared this type of personal information, and they considered that it deepened and enriched their understanding and communication. . It was also very moving to hear what had brought this set of people into an educationalve environment, and about their inspiration to teach. . The day came to a close with a meditation on the body, bringing people further into contact with their embodied sense of themselves sitting in a particular moment in time and space. . The second day began again with a walking meditation. . Participants then reflected on how they felt, and on what their expectations were for that day. . Unlike day 1 which had focussed on personal histories, day 2 was focussed around on the conditions and obstacles found in the workplace. . This was on the whole more discursive, using flipcharts. . Participants were asked to reflect in small groups on what they felt the obstacles were to meeting the ir aspirations that we had explored the day before. . Each A member of the Crucible Team sat in with each of the groups. . At this stage, the energies in the room became more heated., Tand this grew in intensity as we joined together into a plenary group, sitting once again in a circle. . Some Rreal grievances about communication and expectations emerged at this point, also some in relationship to the new Dean, emerged at this point. . As a member of the Crucible team, I was grateful to feel the presence of the other members of the team who were able to encourage and sustain this level of disclosure. .However , Aas the discussion unfolded, it became clear that much of this was about misunderstandings of the real obstacles faced at different levels of the schools hierarchy. In the afternoon, the discussion focussed around on distinguishing between those which issues that could be dealt with within the environment school itself, and which those issues that were outside of the collective control of the group., which This enabled the team as a whole to work together, as a whole and to surface some both new and long-standing resentments that had affected communications. . In following up, we learnedt that as a result of this programme, the Business School was embarking on a whole series of communication exercises, as the managers felt they had benefited from the two-day programme. . This was an encouraging report for usnews. . Account 2: The Cross-Cultural Challenge From 2004-8, the Crucible team expanded its activities to the international arena, and formed a collaboration with the Budapest Buddhist University who were interested in developing their own methods for business. . Initially, the UK team ran a workshop for people interested in our methods, translated by Dr Tamas Agocs, head of the East West Research Institute at the Buddhist University. . The following is an account of the first workshop that we led in the Buddhist university. . There were eleven participants from different backgrounds: Some participants were students at the Buddhist University; others were business consultants interested in how the practisespractices could be used; and yet others were psychologists seeking new methods. . We followed the usual Crucible method of a walking meditation as described earlier, and then carried out a communication exercise where participants were asked to sit opposite one another in silence and then experience the other person energetically. . This was followed by a talk exploring the use of the Buddhist symbol, The Wheel of Life where participants were invited to compare the different realms with their own work environment. . The six realms of the Wheel of the Life are said to represent different states of mind, and they can be loosely compared with organizational cultures. After the workshop, we received a variety of diverse comments Below are some of the written comments from the participants. . The have been selected as they reflect the participants different responses to the possibilities of using the methods in their own work. . Crucible is a good term because it is a melting pot for the values of different cultures. . I think the method works. . I liked the Crucible workshop, it came to mind very often during summer. . I was fascinated by the communication exercise. . All lecturers were very interesting personalities. . All methods seemed very helpfulI would like to participate in developing such workshops for use at school, for both children and adults. I liked the workshop, it is a good method for knowing oneself. .  It helped me see how to apply Buddhist practisespractices in daily life, this is what I was wanting. . The wheel of life is a good image to use, the teachings are universal, they should be made more accessible to people. . The above comments showed to us that the method we had developed had possibilities for use in cross-cultural contexts. . We were pleased with the understanding that participants demonstrated after only a day, although some people were already familiar with meditation, so it was an easier process than in the business school context. . A further set of comments raised many other issues, and whichthat highlight the issues and difficultieschallenges of working in a cross-cultural arena : This was not what I expected. . I think this is about popularising and selling out the Buddhist teaching. . I think Buddhism is much more valuable than that, it should not be turned into a customers product. . It is better if it remains accessible just to a favoured few. I would be cautious about implementing such methods in schools and at companies. . This should not be conceived as Buddhist missionary activity. . All such practices should be done on a voluntary basis. . I think the method has a lot of potential, but there are some conditions that must be met. . Team cohesion is very important. . An external observer should be asked to report back on joint procedures, in order to ensure safety. . Work should include working out a common view of what we are doing. . An oriental authority should be consulted. . We should not advertise ourselves as Buddhists, as it would arouse suspicion. . Assertiveness training, or harmony training might be a good option. . Participants must be solicited on a voluntary basis. . We must expect assaults from the professional community, so we should justify ourselves by doing scientific research. . Some famous professionals should be included in the project. These comments raise important issues of the translation of Buddhist practisespractices into different contexts, and their effectiveness in addressing issues of power. . In a few countries in Europe, Buddhist practisepractice has become a respected intellectual and experiential ground of knowledge and practice. . There are several Buddhist monasteries in the UK and many different Buddhist traditions. . The call for famous professionals perhaps shows Hungarys youth in this area, as well as a continuing Hungarian hope that West Europe would bring riches. . The comment about the need for acclaimed psychologists for professional backing-up/validation of our practisespractices, with the simultaneous call for an Eastern authority, indicates again a difference in educational histories. . Hungary had been for many years subject to Soviet educational systems, and used to holding the teacher in great authority without challenging him or her. . The Crucible method of shared leadership could be seen as very challenging in this context. . In summary, the workshops in Hungary, raised perhaps as many questions as solutions. . However, after the initial three workshops, a Hungarian team was created, and a later consultancy created that worked indirectly with notions of awareness and mindfulness in business. . So, we could so say that an indirect and later flowering of the project unfolded through integration into the different country and context. . Account 3: My Own Journey Much of my own work in organisations had been concerned with issues of power, particularly in relationship to gender, which had been the focus of my Ph.d. doctoral research. This work emerged from a theoretical background of critical theory and Foucaults understandings of power. . While these theories formed some valuable insights into the nature of power at work, I had become increasingly frustrated by their abstract, and often very obscure, nature. . It was this that lead me into creating the Crucible team. . This provided my own ground for transformation, since I was engaged in introducing new and challenging methods into organizations to see if this could tackle issues of power, and also in bringing together a team of people who had no knowledge or experience in the business environment. . Not only that, but all of us in the Crucible team had different experiences and had developed different meditative and therapeutic approaches. . The setting up of Crucible was a slow and sometimes difficult process.. . Every time that the team met, or carried out a workshop, then part of our practisepractice was to reflect as individuals and as a team. . The work itself was creative, but also challenging to all of our ego structures. . Richard (2004 Crucible questionnaire) comments: I think that the strength of Crucible lay in a strength of the individuals experience being brought to bear on dialogue and discussion. . Each of us has a number of years of experience of practisepractice [meditation practisepractice]. . Our strength derives from the individual presence that has developed out of that practisepractice, which brings with it various flavours and perspectives. . But perhaps it is this variation and difference which is also our weakness. . It is yet to be seen whether we can work creatively together. . As yet we still take individual sets of experience (to the work). As a woman academic in a business school, I have experienced much of the work as a struggle: a struggle to overcome my own personal conditioning in stepping forward and leading the Crucible team at times; a struggle to introduce counter-cultural practisespractices into a business school that largely makes its money from a curriculum that is based on managerial ideologies described earlier. . For example, I lead a two-year series of action research workshops with my team of researchers. . This was largely discussion, but was always preceded by a meditation sometimes lead by myself, sometimes by John. . I vividly remember one occasion vividly when I was sitting in my office with three other researchers at the business school. . I lead a short meditation. . Voices Outside was the echoed ing outside, sound of voices as students and staff moved up and down the corridors. . For some reason, after the meditation, instead of dialoguing, we all fell into a long, shared silence. . I could feltel the tears welling up from my colleagues as the collective weight of our practisepractice jostled with the activity and noises outside. .What had happened, I felt, was that Tthe practisepractice had opened ourselves us to one another in such a way that there was a stark contrastcontrasted starkly with the realities of the workplace. . It was as though something missing, something and unfelt had entered as a presence between us, and had enabled us quite intuitively to relate to one another in a different manner. . There was no need for words. . Every time I came up against my own resistance I learnt to reflect more deeply on my own internal conditioning. . One of the most difficult experiences was conducting the workshop within my own business school. . There were around seventy participants, in a long, narrow, and echoing room. . I was frightened that my colleagues would think I was some type of woolly and pink woman. . Indeed Aa couple of my colleagues did actually walk out. . However, when reflecting in small groups, most reported back their love of education, but their feelings of frustration at being unable to share this with others. . Carrying out this work has transformed both myselfme, and by extension the work that I do now. . Since the time when I was developing the Crucible Method and Team, I have since been invited to Thailand to teach Buddhism and Buddhist economics at a university. . Here again, the principles of Crucible are evoked as I am a woman and not a born Buddhist. . The work has further precipitated me to setting up the East West Sanctuary, a physical manifestation of the principles of Crucible based in the center of Europe. . JSo, just as the research itself addresses issues of internalized power, so my work actively engages me in looking deeply into, and changing the conditioned habits that would otherwise keep me repeating the same actions. . Throughout this process, however, I have repeatedly met my own terror as I plunge more deeply into contexts with which I am unfamiliar. . As with the hermetic statement As above, so below my external activities are equally reflected in the internal process. . An important practisepractice in the Tibetan Buddhist tradition is for practitioners to go out into cremation grounds, and face their fear of death. . Despite all of this, however, I am still employed at the business school, and find my place within it, even as I challenge its structures. . The process has left me more open, more in contact with my colleagues, less fearful, and freer to be creative within different conditions. . THEORETICAL AND METHODOLOGICAL CONCLUSIONS Our project set out to try to develop a method of working that could break through the micropolitics of power as described by Foucault. . We had felt that Buddhist practisespractices, since they were addressed at exploring and breaking down conditioning, may might help to break intoshift this cycle. . Our project, which lasted for several years, and which has now evolved into different areas has many interesting theoretical and methodological implications, some of which are summarizsed below. . Method: Embodiment In the first two years, we had created a method that generally speaking we used in all the different contexts. . While there were differences in our approach, and participants had different expectations and levels of experience with some of the methods ( i.e in spiritual contexts some people were used to meditation) our aim in all of these was to encourage a collective sense of responsibility and awareness of how each person was being in the group. . In other words, meditation and communication exercises were used to invite people to explore more deeply into their embodied sense of who they were in any different contexts. . I had noted earlier that it was through thea lack of physical context with the environment and with one another that has allowed in the abstract systems of knowledge that which Foucault observed were to be part of the processes of power. . This was particularly evident in the groups who that were already pre-existingformed, such as the Cornwall Business School and , and also the North London Buddhist Community. . BHere, by opening up a relationship to how things were really being experienced, and allowing them to be voiced, the method was strong enough to sustain and improve these situations. . By becoming personally embodied that is: present to the situation in all its conditions including ones own emotional states, then it iwass possible for transformation to take place. . Resistance and Transformation One of the aspects of power as described by Foucault is its diffuseness. . It is not visible, and therefore there is no possibility of resistance unless except through surfacing its tentacles. . Crucibles ideas had been to provide a container where such processes could be unearthed, surfaced, articulated, and from that point, hopefully transformation could take place. . It was a point from which resistance could be made visible. . For example, in the Cornwall Business School, resistance emerged on the second day. . The deepening of the meditative process allowed this to happen. . Meditation can be considered to be a process where the light of awareness is brought into areas of resistance. . At this point a transformation occurs. . By collectively bringing into the light areas of concern, in the different communities we worked in, then transformation was effected. . Unfortunately, we did not have the possibility of working for a sustained period with these processes to see the kind of long-term transformation which that would be part of a future research agenda. . To do so, would have been to have worked more explicitly with the notion of the three-fold path, as mentioned on p.00previously. . Over time, the workshops would have given rise, we believe, to more ethical behavior, and this would have increased insight. . What our workshops highlighted (in both of the business and educational contexts) in which we worked was the entrenched nature of current managerial practices. . As one of our team noted in the workshop at Anglia Ruskin University: How is it that there is so much powerlessness in the face of the passion for education? How is it that all members of staff retire to the sanctuary of their own classrooms without feeling confident to discuss this issue with their colleagues? How is it that we are all educators here, yet all feel unable collectively to carry out this task? To us, this seemed to exemplify the way in which power, according to Foucault, divides and excludes, at an unconscious level. What the workshops and my own personal journey showed, however, is that there is possibilities of working with these internalized power structures, such that one can find ones place, and a sense of belonging even if the status quo is threatened. . Indeed, working consciously with these structures empowers individuals to make individual and conscious choices. .  Cross-Cultural Context The cross-cultural aspect of our work highlighted some very important distinctions and also similarities. . Despite the differing comments that we received, the initial projects did show that the meditative practisespractices have the capacity for crossing cultures, and for inviting real dialogue. . We would like to have spent more time on these projects, as the method could be translated into the context of international education where difficulties of cross-cultural issues are becoming more and urgent. . As these practisespractices cut through the purely discursive or conditioned nature of our perceptions, I believe they hold an important key in a globalizing world. . Collective Leadership One of the principles of our method is that of collective leadership. . This was by no means an easy task. . What is needed is an approach which allows each individuals creativity to enhance rather than distract from the creativity of the others on the team, as well as the overall performance of the team. . As Patrick writes (2004 Crucible questionnaire): My understanding of the basic principles at work in Crucible are to foster awareness and its application in organisational settings. . In a way this is awareness as the quality of an individual being seen as part of a group or collective . . That individuals awareness is at the same time something which arises in dependence upon a group or collective. . So there is a tension and an interplay between these two elements which we could in a creative sense term the mutuality of diversity and unity. For many people, the shared leadership was considered experienced as an exciting part of the workshops. . In one of the spiritual contextssettings, in a workshop of some 35 people, one person commented that it was like having four very different archetypes in the room. . Personally, there were several occasions where I was very grateful for the support, whenif I felt that the tensions of our work were growing. . This was particularly important for me in the workshop held at my own university! It was not always necessary to have all four of the team members present, but there was clearly a different resonance when this occurred. . Collective leadership, was not , as we experienced it, easy. However, but it containeds possibilities for personal and hence group transformation. . Ontological implications As our work deepened the ontological questions that arose became both fascinating and complex. . One of the Crucible team completed a Ph.d entitled Ontological Inquiry laying out new principles of scientific inquiry based on an exploration of Greek, alchemical, Buddhist and action research. . 13From the action research workshops, the East and West frameworks, the feedback loops from our empirical research, John Wilson extrapolated seven principles of ontological inquiry: Underpinned by an active acceptance of impermanence locates the inquiry in wisdom tradition which seeks truth that corresponds to an understanding of reality as fluid Oriented towards human emancipation Seeks a middle way between objective and subjective poles of experience Generates its question through democratic dialogue Seeks to embody knowledge through personal transformation Takes personal ethical responsibility Regards all findings as provisional and open to change On-going Unfolding: the East West Sanctuary While the initial programme was to find ways of interpreting Buddhist ideas to improve the quality of organizational life, the ideas and methods have taken on a more symbolic direction, which perhaps is what is needed to overcome the inertia of the Western organization. . The project did unfolded later in unexpected ways, and in Tibetan and indeed action research fashion, the seeds that have been laid are now taking root in different contexts. . One of the understandings in Tibetan Buddhism is that teachings themselves are may be hidden, and only emerge when the time is ripe, or when the right person discovers them. . This may be several centuries later. . So, while we employed the scientific method for the purposes of Western research, our understanding reacheds deeper and further into the recesses of human wisdom, and thus we ask the reader that the flowering of our work can be interpreted in different ways! In keeping with the principles both of Buddhism, and the underlying action research method, the work has taken another unexpected twist: the creation of the East West Sanctuary  a symbolic and concrete manifestation of the potential of the East and West coming together not only in terms of the East and West ( Buddhist ideas and practisespractices and Western philosophy and psychology), but also in term of East and West Europe. . The vision behind the East West Sanctuary is to bring together Buddhist practitioners and researchers from Eastern and Western Europe dedicated to finding ways of translating Buddhist ideas into contemporary culture and society, and provide a refuge for people fragmented by the negative consequences of modern consumer capitalism. . REFLECTION AND A WAY FORWARD On reflection, it is perhaps not very surprising that we met with limited success in the business organizational context, as what we were doing went against the prevailing tendencies within business practisepractice. . Crucible did not offer solutions to problems, but rather it attempted to encourage a deep questioning of the peoples values and goals that individuals and organizations hold. . In short, Wwhat we were trying to offer, has , in our minds, the potential to challenge the culture of organizations, just as spiritual practisepractice  the background that all the team shared is orientated towards a thorough revision of fundamental values. . We now feel that there waswe had a degree of naivete in anticipating on our part that such an approach would be welcomed by organizations. . What we offered at the time was potentially disruptive. Wand with hindsight, it is not really surprising that we were unable to find commercial organizations willing to work with us, despite our efforts on our part to do so. . However, in the current climate, as we noted at the beginning, organizations are beginning to notice that what isthey needed is radical change, and thus the methods that have been developed may well be more welcomed now. . Indeed there are various several well-documented recent growthexamples of the use of mindful practices or contemplation in organizations.14 The approaches used by Crucible, although based on mindfulness and awareness, drew further on Tibetan Buddhism and alchemical processes of transformation. . This is a more radical approach than many mindfulness practisespractices, and is at once the strength and weakness of the work. . The collective, and participative approach of mindfulness, ritual, and participation added perhaps a depth to our work that has possibly greater potential for transformation, but also is more difficult to implement both from a practical and contextual point of view. . Tibetan Buddhism, has a subtle understanding of the Mind that moves beyond cultures and time. . The work has now flowered into different contexts (see Table 1), and, in particular, isly being developed as holonomics at the East West Sanctuary. . The ideas are beginning to spread in ways that we could not have envisaged at the start of the project, and thiswhich bears witness to the strength of the non-rational process itself. . The work has unfolded and moved into different directions. . To us, this shows us the power of the non-irrational when it is allowed to be broughtcome into consciousness and to flow freely. . It This experience takes us full circle back to the original Shambala prophecy, and to a deeper resonance with the forces of change that surround us currently. . . The ancient earth of Hungary provides the bedrock for this emergence. . Hungary, geographically, and historically, offers a bridge between these traditions. . 15 The work undertaken by Crucible Research in both the UK and Hungary was complex. . Whilst Aat the one level, it began as the simple application of meditation procedures in order to develop community in different contexts, but at another level, it representeds an attempt at to bringing together different understandings of the world, different ontological and practical ways of working together. . The work has raised some real issues: how can individuals bring together different methods (Buddhist meditation and modern Western psychology); how can we preserve the integrity of the work without becoming being drawn into the imperatives of globalized organisations? Can this effect long-term transformation? What are the ethical implications of introducing such potentially transformative practisespractices into organization? Its potential strength lies in the possibility of finding ways of relating that go deeper than that of language, since the awareness practisespractices work at emotional, bodily, and intellectual levels, and therefore of finding ways of communicating that undermine the common Western drive towards a task-based outcome. . Relationship is privileged over outcome. . Diversity is welcomed in an open approach that encourages a mutual exploration of experience. . Transcendence is seen as a transcendence of self and a heightened and ever-growing understanding of the interpenetration and connection of our lives. . Hopefully, this can penetrate deeper than the rhetoric of globalized consumerism, and foster a united sense of community. . Acknowledgments for this paper go to Anglia Ruskin University for the Capability Funding to carry this work out. . To the other members of the Crucible team: Patrick Dunlop, Richard Huson. . To the Hungarian Buddhist university for hosting and organizing the Hungarian Crucible Team. Thanks are due in particular to John Wilson for helping to theorise and develop the methods of Crucible Research represented here. 1. . World Economic Forum Educating the Next Wave of Entrepreneurs Global Education Initiative Report of the World Economic Forum Report ( 2009) 2. . Gary Hamel, Moonshots for Management. . Harvard Business Review, February (2009) 3. . Joel Magnuson, J ( 2009) Making Small Beautiful, Interconnections, Issue 5. . Joel Magnuson, economics scholar from Portland, Oregon is the author of the influential Mindful Economics which provides a radical systemic critique of the pathology of the capitalist systems. . (Seven Stories Press, New York: US, 2008) 4. . Joanna Macy and Molly Young Brown (1998) Coming Back to Life: Practices to Reconnect our Lives, Our World. . New Society Publishers, Gabriola Island:Canada, pp. . 60-61 5 . . Bronwen Rees Crossing the theory practice divide: the emergence of a new world view and its implications for business education Interconnections. . Issue 1 ( 2008) pp.9-16. 6. . Jurgen Habermas, Knowledge and Human Interest, (Beacon Press, Boston, 1972) 7. Michel Foucault , M, Discipline and punish: the birth of the prison. London:Penguin, 1977) Other critical writers from this school include: Paul Du Gay, Graham, Salaman, G and Bronwen Rees The Conduct of Management and the Management of Conduct: Contemporary Managerial Discourse and the Constitution of the Competent ManagerJournal of Management Studies, Vol.33, 3, May 1996; Barbara Townley, 1993 Foucault, Power/Knowledge and its relevance for Human Resource Management. Academy of Management Review., 1993, 18, 3, 518545 Vol, 6, 4; Alvesson, M. and Deetz, S. Doing Critical Management Research. (London:Sage, 2000) 8.. Bronwen Rees, ( 2004) The Construction of Management: Competence, Gender and Identity at work ( Elgar: London, 9. . R. . Layard et al, The Depression Report: A New Deal for Depression and Anxiety Centre for Economic Performance, London School of Economics, June 2006 10. . David Loy (2003) The Great Awakening: A Buddhist Social Theory, Wisdom: Boston 11. . Bronwen Rees, Atula, and Danavira, Unity in diversity and diversity in unity: consciousness and myth in organisational life Workshop on A New Agenda for Organisation Theory in the 21st , Brussels, Belgium , February 7-8, 2002 and Its a Relational World Warwick, March 13-15 2002 12. . See , for example: John Heron, (1996) Co-operative Inquiry: Research into the Human Condition, London: Sage; Richard Winter and Carol Munn-Giddings, Carol.(2001). . A Handbook for Action Research in Health and Social Care, (Routledge London & New York 2001). . Professor Richard Winter has acted intermittently throughout as mentor and adviser, and has himself written on the theoretical and methodological connections of Buddhism and action research. . See, for example, Buddhism and action research: towards an appropriate model of inquiry for the caring professions in Educational Action Research, Vol. . 11, Issue 1, 2003. 13. . John Wilson ( 2010) Ontological Inquiry Unpublished Ph.D thesis, Anglia Ruskin University, Cambridge, UK 14. . There is a growing body of practisespractices of mindfulness in organizations, especially in the health sector. . See, for example the Centre for Mindfulness Research and Practice based in Bangor, Wales, UK. .  HYPERLINK "http://www.bangor.ac.uk/mindfulness/" http://www.bangor.ac.uk/mindfulness/. . Much of this work is based around the ground-breaking work of Jon Kabat Zin. . http://www.jonkabat-zinn.com/ 15. . Katalin Illes and Bronwen Rees ,Unlocking History: The Shadow of Hungarian History , Journal of Eastern and Central Europe Management, 2001. . For further development of these ideas: look at eastwestsanctuary.com and eastwestinterconnect.co.uk PAGE  PAGE 1 Crucible Research PAGE  Please use this as a model and put quotations that occurred in the past or references to statements from past research in the past tense. Please check and have two spaces at the start of each sentence, and delete those that appear in the middle of sentences unintentionally. Please use US spelling conventions: organizations, center, practices, globalization, program, while (rather than whilst, and so on. Can an understanding initiate something? It takes the agency away from you and hands it to something conceptual, which really cant act. Perhaps led to is ok or you may revise in any other way. Please avoid imputing agency to inanimate things. Please make sure that the footnote immediately follows the sentence, and insert two spaces after them, rather than having a space before the footnote number. Location? University?  Please have commas in series of words like this. It is preferred by the APA 6th Edition style. This needs either another heading within this section or none. Either add another or drop this one. Cant have just one. Only give the title here, rather than in the footnotes, if you intend to say something about it. We dont need all the details of the history: we want your thinking and analysis! Please check the commas. I see many that arent needed. Ill delete some, but am not intending to take on such detailed editing. COuldnt possibly for all chapters! Please go through the document and find all of these double spaces in the middle of sentences and remove them. Caps needed when it refers to your organization, but not when it is a thing. Please check this throughout. Add footnote, if there is published material. Somewhat hard to understand. Please re-state.  Please make some reference to Bill Georges writings on authentic leadership, as he uses the same term and metaphor. See here you too didnt capitalize. Evoked or asked? Why the word evoked? ??? Can you write a bit about what they did because of your work and what changes ensued? That would be interesting and worth knowing! Please tell us something about this? What is it? What does it do how did it come to be? Important or not? Size? Etc We need some context! Weak. Perhaps drop. Please make this less abstract more real. a bit hard to grasp and be sure one is getting your meaning I suggest dropping this section. IT is rather abstract as it is and either needs mnore or less. I dont think we have space for more. Not clearplease clarify what this means. 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