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2016: The Year of Clearing Space?

January 1, 2016 by Joycelyn Campbell 2 Comments

cluttercat

You can’t reach for the stars by climbing that mountain of clutter.

That’s what I wrote two years ago (2014: Time to Start Shoveling?) and I stand by it today. There are plenty of obstacles you’ll encounter in your life that you have no control over.

Clutter is a major obstacle, but it’s one you can do something about.

In fact successfully dealing with clutter, if it’s an issue for you, can actually boost your ability to deal with those other obstacles.

Not sure if clutter’s an issue? Here are some questions to ask yourself.

  1. How much stuff are you holding onto because you might need it someday?
  2. How much stuff are you holding onto because it has financial value or “might be” valuable?
  3. How much stuff are you holding onto because it has sentimental value? Just how much of your past are you curating?
  4. How much stuff are you holding onto simply because it’s already there?
  5. How much stuff might you be holding onto that you don’t even know you have?
  6. How many items of clothing or pairs of shoes do you have that you no longer wear—or that don’t even belong to you?
  7. How many drawers, cabinets, closets, countertops, and shelves are so full you can’t fit anything else in or on them?
  8. How much work do you have to do before you can clean your living or work space?
  9. How much time do you spend looking for things?
  10. Have you ever failed to respond to something in a timely manner because you lost track of the paperwork?
  11. How much of your stuff needs to be repaired, refinished, repurposed, or recycled?
  12. How often do you notice something in your living or work space and think “I really need to do something about that”?
  13. Have you ever panicked at the thought of someone coming into your home and seeing the mess?
  14. Conversely, have you ever said, “You think your place is bad, you should see mine”?
  15. How many times have you gotten everything in one area completely tidy and organized only to find the clutter slowly creeping back months, weeks, or even days later?

My interest in clutter and having too much stuff (the two often go together) is related to the effect hey have on the brain. Clutter tends to snag your attention on a regular basis and in dozens of different ways. You don’t have an unlimited amount of System 2 (conscious) attention. How much of it are you letting your stuff siphon off? Wouldn’t you rather use your System 2 attention for something more productive or at least more interesting?

Having so much stuff that every space or place is filled or overflowing can have another dampening effect by keeping you stuck instead of allowing you to move on and explore other interests. Have you ever decided not to take up a new hobby, for example, because you have no space for the materials or the activity due to the fact that you’re storing a bunch of stuff you no longer use?

Clutter falls into different categories: physical/material, mental, emotional, and the hodgepodge of things left undone and/or not being attended to. But all of it has the same effect. So whatever it is:

  • Clean it out
  • Fix it
  • Address it
  • Replace it
  • Finish it
  • Toss it out

The best thing you can do for yourself in 2016 is to make it The Year of Clearing Space. You have no idea what you’ll be able to see once you get all that clutter out of your way.

Filed Under: Brain, Clarity, Consciousness, Living Tagged With: Attention, Clearing Space, Clutter

Freedom from Choice

November 6, 2015 by Joycelyn Campbell 3 Comments

broccoli

You always have a choice. At least that’s what many people believe. No matter what happens, you can choose how to respond. And if you want things to be different, all you have to do is make different choices.

It’s a highly appealing belief to hold, yet you may have found that making a different choice is often tantalizingly out of reach, even when you know exactly what you want to do differently. So what’s going on? If you don’t make a different choice, does that mean you really don’t want to? Does it mean you lack self-control or will power? Does it mean you’re trying to sabotage yourself?

If you believe that you could make a different choice but don’t, why don’t you?

When you fail to make a different choice, you’re forced to explain yourself—at least to yourself. The result is often the beginning of a vicious cycle of rationalization, excuse-making, or self-blame that can drag on for years or even decades. This is a waste of time and totally counterproductive to changing behavior.

The more we discover about the circuitry of the brain, the more the answers tip away from accusations of indulgence, lack of motivation, and poor discipline—and move toward the details of the biology. —David Eagleman, Incognito

The truth is that you don’t always have a choice. In fact, you rarely have a choice. You keep doing the same things you’ve always done because that’s how your brain is wired. It conserves precious energy by turning as many behaviors as possible into routines and habits. Once those routines and habits are in place, they’re extremely difficult to disrupt. When faced with a familiar situation, you will most likely do what you’ve always done in that situation, even if you want to do something else.

Minute by minute, second by second, the unconscious part of your brain is absorbing and processing an unbelievable amount of data, all but a small fraction of which you’re not consciously aware of. So at the moment you’re faced with that familiar situation, your unconscious has picked up on signals, made connections, and initiated the usual response all before you can consciously consider doing something different. When it comes to routines and habits, consciousness is simply no match for the speed and anticipatory responses of the unconscious brain.

Letting Go of the Illusion

It’s hard to give up our illusions about choice. We want to keep our options open instead of locking ourselves in. We want to be spontaneous. And we prefer to believe we’re exercising conscious choice, no matter how ineffective or detrimental those choices may be. As a result, we often refuse to make a commitment, even to something we really want or that really matters to us.

We repeatedly put far more trust than is warranted in our conscious brain’s ability to override our unconscious brain’s programming. We’re convinced that next time we’ll do things differently.

The reality is that keeping our options open really means leaving the outcome to chance. Yes, there’s a slim possibility that when the moment comes we’ll make a different choice. But the odds are not on our side. The unconscious operates automatically and at a much faster speed than the conscious part of our brain.

When we blame our inability to effect change in our lives on a lack of self-control or will power, our only option is to work on developing those mental muscles. That can be done, to a limited extent, but the source of the problem is not the lack of self-control and will power but our reliance them.

The situation is not hopeless, however. We’re not entirely at the mercy of the unconscious part of our brain. We do have a say in the matter. We can learn how to use both parts of our brain to our advantage instead of letting the unconscious have its way all the time.

But that requires changing the way we think about choice.

The concepts of freedom and choice seem to belong side by side. After all, what is freedom if not freedom to choose? The idea that we could be free, experience freedom, without also having and exercising the ability to choose is difficult to contemplate.

But Krishnamurti believed otherwise.

We think that through choice we are free, but choice exists only when the mind is confused. There is no choice when the mind is clear. When you see things very clearly without any distortion, without any illusions, then there is no choice. A mind that is choiceless is a free mind, but a mind that chooses and therefore establishes a series of conflicts and contradictions is never free because it is in itself confused, divided, broken up.

Decide Now so You Won’t Have to Choose Later

Changing behavior requires that you do something different ahead of time instead of counting on doing something different in the moment. Determine how you want to respond in a familiar situation when you have some distance from it and can think clearly about it instead of when you’re in that situation. And then make a pre-commitment. A pre-commitment eliminates the need to make a choice in the moment because you’ve already decided what you’re going to do.

  1. Formulate a clear and specific intention.
  2. Come up with a way to keep your attention focused on your intention.
  3. Assume you won’t be perfect out of the gate. Your unconscious brain is stubborn and set in its ways. With perseverance, however, your desired response will become the automatic one.

By giving up your so-called freedom of choice, you greatly increase the likelihood you’ll do what you’ve decided you want to do in order to have the life you want to have.

You can have what really matters to you

Filed Under: Beliefs, Brain, Choice, Clarity, Habit, Unconscious Tagged With: Choice, David Eagleman, Freedom, Krishnamurti, Unconscious

Buddhism, the Enneagram, and Neuroscience

July 24, 2015 by Joycelyn Campbell Leave a Comment

lebowski
I got up so tight I couldn’t unwind
I saw so much I broke my mind
I just dropped in to see what condition my condition was in

 —words by Mickey Newbury, vocals by Kenny Rogers

The “human condition,” according to at least three sources—Buddhism, the Enneagram, and now, neuroscience—is that we’re all operating on autopilot, asleep at the switch, in a “consensus trance,” staggering through life like zombies. We humans have been advised as to what condition our condition is in for 2,600 years or more. There’s not much left to debate about it.

But if that’s the human condition, why can’t we just go with the flow? Why not simply accept things as they are? Why should we care or make the effort to become more aware? Buddhism, the Enneagram, and neuroscience, while in agreement on the nature of the human condition, have slightly different answers to the question of why we might want to do something about it.

Buddhism: We Want to Get Out of Jail

We’re stuck inside this prison we ourselves constructed, and we want to locate the exit.

Most traditional spirituality and religion, including Buddhism, really, is really about … How do we get the hell out of here, and how do we get away from the Earthly mess, or the limitations or the conditioning? How do we rise above it, how do we go through it, move through it, how do we evolve beyond it? —John Welwood

This is more or less an attempt to escape the human condition or at least escape the suffering and unhappiness it gives rise to. In Buddhism, you escape from this prison by achieving Nirvana, either in life or after death. The perspective is that much of “the Earthly mess” is illusion and we can free ourselves from its pull—and from the cycle of life and death—by waking up to that reality.

You are already enlightened. All you’ve got to do is stop blocking yourself and get serious about attending to what’s going on. You are not lacking a thing. You only need to stop blocking or interpreting your vision. —Steve Hagen, Buddhism Plain and Simple

Buddhism gets it right that we create much of our own dissatisfaction, suffering, and unhappiness. But it gets it wrong about why and how we do that, as well as about how much power we have to stop doing it and to get in touch with so-called reality. Perception is not reality. Our inherent and limited perceptive abilities constrain us from making direct contact with “reality,” and there’s nothing we can do to change that no matter how enlightened we may be. That’s also part of the human condition.

There is a lot more to Buddhism than this, of course. Perhaps its greatest contribution has been the attention it has given to developing awareness, both self-awareness and awareness of the world around us.

Enneagram: We Want to Be Authentic

We’re at the effect of our compulsions and aren’t acting freely or making free choices and we want to locate our true selves so we can act authentically.

The wisdom that is foundational to the Enneagram propels us out of that stuck place where we are caught in the cares and anxieties of life, and it guides us toward our souls. The Enneagram reveals the relationship between our souls (or true selves) and the experience we have of ourselves daily, which we usually name personality and which, in reality, is a combination of our true personality with our false personality (emphasis theirs). —Kathy Hurley and Theodorre Donson, Discover Your Soul Potential

According to most teachers, writers, and practitioners of the Enneagram, operating on autopilot keeps us out of touch with our essence. When we’re at the effect of our type-related compulsions, we’re not acting authentically. But if we can recognize and transcend the automatic behavior of our Enneagram type, we can get in touch with—and act from—our essential nature.

By helping us see how trapped we are in our trances and how estranged we are from our Essential nature, the Enneagram invites us to look deeply into the mystery of our true identity. It is meant to initiate a process of inquiry that can lead us to a more profound truth about ourselves and our place in the world. —Don Richard Riso and Russ Hudson, The Wisdom of the Enneagram

This is an attempt to strip away the veneer of the human condition (our false personalities) to get at something that’s deeper and truer, but a bit hard to describe and contact. What is our true identity? Is it our soul or is it something else altogether? And what profound truth are we being led to? How will we know when we’ve found it?

Searching for our true, authentic identity seems to be a bit of a fool’s errand, given that in recent decades, psychologists, philosophers, neuroscientists, and people in many other fields have reached the conclusion that rather than being one self, we are actually many selves.

The esoteric elements of the Enneagram seem to fascinate the majority of people who work with it. It hasn’t been around—or at least hasn’t been known—as long as Buddhism, but it has given rise to a number of variations just as Buddhism now takes many different forms.

The Enneagram tends to be spot-on when it comes to identifying the thoughts, feelings, behaviors, and even motivations of the different types. In that regard, it’s an incredibly practical and useful tool for identifying our autopilot, asleep-at-the-wheel behavior. But things quickly become muddled when we start trying to identify and home in on that nebulous thing called essence or soul.

Neuroscience: We Want to Understand How Our Brain Actually Works (or Do We?)

Regrettably, some people want to understand how the brain works in order to manipulate people into doing one thing as opposed to another or into buying whatever they’re selling. But that isn’t unique to this day and age. And some are hoping brain research provides evidence to support their particular beliefs and positions so they can be proven right.

Most of us are satisfied with our theories about ourselves and accept them with confidence, but we rarely see those theories tested. Scientists, however, are now able to test those theories in the laboratory, and they have proven astonishingly inaccurate. —Leonard Mlodinow, Subliminal

All these theories were based on an assumption—that human behavior was the product of knowledge and conscious intention. We believed that if you educated people, and provided them with accurate information, and offered them the right incentives, and threatened them with suitable punishments, and appealed to their better natures, and marked the exits clearly, the errors would vanish. Bad outcomes had to be the product of stupidity, ignorance, and bad intentions. —Shankar Vedantam, The Hidden Brain

Inevitably, what we have learned from neuroscience in the past few decades has undermined a lot of what we previously thought and believed about the mind and brain. I think the biggest revelation has been the discovery of the extent to which we are quite irrational yet fail to see and acknowledge this basic fact of life. Blinders firmly in place, we operate as though we are rational and we expect other people to be rational, too. But rational acts are the result of conscious (System 2) thinking, which is generally in short supply and often misapplied. Our belief in our rationality is not supported by the evidence.

This isn’t just opinion; it has now been repeatedly demonstrated and the reasons for, and the underpinnings of, our irrationality have been explained in great detail. No matter how much we want to believe otherwise, we are not rational animals. We do not act rationally. We do not think rationally. It’s not just that guy over there who’s irrational or the members of that other political party. It’s you and me, too.

The preface to the book Beasts by Jeffrey Moussaieff Masson (ex-psychoanalyst and former director of the Freud Archives) is titled “Can the Human Species Wake Up?” It begins with this quote:

We only have to look at ourselves to see how intelligent life might develop into something we wouldn’t want to meet. —Stephen Hawking

Moussaieff’s book is an examination of human nature, particularly in regard to our propensity for cruelty, violence, and war. Whereas we often describe people who behave badly as “beasts” (of the animal kingdom), no other animals demonstrate the type and degree of violence humans do, to each other and to other creatures. Yet we continue to see ourselves as rational beings, superior to those “beasts.”

The main thing we can wake up to, according to the findings of neuroscience, is the full extent of our limitations. This is quite a different message from the ones we get from either Buddhism or the Enneagram. It doesn’t feel like good news. It’s not easy to accept. But the fact that, bottom line, we are all irrational beings explains quite a bit about humans and human nature. And the implications for us as individuals, groups, nations, and the entire human race are nothing short of enormous.

The second part of the quote from John Welwood (in the section on Buddhism) is this:

And I think the problem we’ve seen over time, over the centuries, is that spirituality then is completely cut off from daily life, and our spirituality and religion is not transforming daily life. You can see after thousands of years, we’ve had thousands of years of Buddhas, people who’ve been waking up and having beautiful, transcendent realizations, but how much of it percolated down into daily life, and into the human realm of our lives and what’s going on on the planet? Not very much, I have to say. So I think the time is calling on us to say, if we want to survive as a species here, you’re going to have to really bring the largest truth down into the very heart of how you relate to other people and how you relate to yourself in a personal way as well.

Wouldn’t it be interesting if the “largest truth” turns out to be the one now being illuminated for us by neuroscience?

What Can We Do?

Buddhism, the Enneagram, and neuroscience all have practical tools to offer us for approaching and dealing with the human condition. Each tool is certainly useful by itself, but combining them creates a synergistic effect, enhancing all of them, and giving us the best chance of transcending those limitations—at least a little.

Buddhism: Practice Mindfulness

Mindfulness is a great practice for increasing awareness and quieting the mind. Instead of being completely at the effect of what is going on around you or inside your own head, you can stop for a period of time to simply be present and aware of those things, non-reactively.

Mindfulness meditation has a slew of physical, mental, and emotional benefits, including:

  • Lowering stress
  • Reducing chronic pain
  • Improving sleep
  • Treating heart disease
  • Alleviating depression and anxiety
  • Improving recovery outcomes for substance abuse

It can even change your brain for the better.

Mindfulness is a specific application of System 2 attention, and since System 2 attention is limited, you can’t be mindful either all or most of the time. It’s not so hard to maintain a mindful state if you live cloistered or in a monastery. The fewer things you have to mind, the more mindful you can be. But if you live in the world as we do, and have the brains we have, you simply can’t be mindful all the time.

If we attempted to be mindful—that is, pay conscious attention—to every single thing from the time we woke up in the morning, we would quickly deplete our reserve of conscious attention. Then, if a situation arose that required conscious attention, we might not be able to think clearly because we wouldn’t have enough attention to devote to it. That’s an example of being “brain dead.”

We have to allocate our System 2 attention to various activities throughout the day, and there’s no point in allocating it to insignificant activities we can perform on autopilot given that we do need to use it for more complex activities.

In Living the Mindful Life, Charles Tart says:

We can have levels of mindlessness, ranging from simple inattention to the immediate physical world through insensitivity to our interactions with others we care about to a deep and fundamental mindlessness about our most important values and real nature.

I think it’s a mistake to think of these as simply different levels of the same thing (mindlessness). What he calls inattention to the immediate physical world is simply System 1 doing its thing. There’s nothing wrong with it per se and there’s no way to stop it.

What we can do is aim for practicing mindfulness meditation (or any form of mindfulness) on a regular basis instead of trying to be mindful all the time. Practicing mindfulness meditation will allow us to detach from our monkey mind, at least a little, and allow us to slow down, breathe, and notice some of the things we usually tune out of our awareness.

Enneagram: Develop the Habit of Self-Observation

The Enneagram shows us how each of us is asleep by describing our automatic reactions (or compulsions). It’s possible to spend an inordinate amount of time in a fruitless search to discover the underpinnings of our recurring patterns of behavior. Why do I do this? What causes me to react this way? The antidote for that is to see ourselves described in a book by an author who doesn’t know us, and to learn that a multitude of other people we’ve never met, with entirely different backgrounds from ours, share those patterns of behavior with us.

While we can certainly observe our thoughts, feelings, and reactions without knowing anything about the Enneagram, knowing the characteristics of our Enneagram type can save us a lot of time by providing us with some direction as to what to focus on or pay attention to. If we want to stop being at the effect of our autopilot behavior, it’s helpful to have some understanding of what that behavior actually is.

If we know we tend to have a particular reaction or pattern of thought, we’ll find it much easier to begin recognizing it when it shows up. If we don’t know what to look for, we’re in the position of trying to find multiple needles in multiple haystacks.

When you strip the esoteric and spiritual elements away from the Enneagram, what remains is an extremely practical and valuable tool for seeing our own autopilot behavior clearly and understanding other people—without judgment. The danger from a little knowledge of the Enneagram is a tendency to use it as an excuse for our behavior and/or as a rationale for stereotyping other people. Combining mindfulness with self-observation puts the brakes on those tendencies.

What we can do is learn the particulars of our Enneagram type and then develop the habit of observing those thoughts, feelings, behaviors, and reactions in ourselves. The Enneagram doesn’t explain every single aspect of every person. It’s not a Theory of Everything. But it does give us a context for our behavior. By observing what we tend to do, we can begin to see some of our own limits and limitations. We have to know what we’re doing now before we can do something else.

Neuroscience: Face the Facts

This is our basic human situation. Most of us sense that something is amiss with our lives. But we haven’t any idea what our problem really is, or what we should do about it….All the pain we bring to ourselves and others—the hatred, the warring, the groveling, the manipulation—is our own doing. It comes out of our own hearts and minds, out of our own confusion. Furthermore, if we don’t see exactly what the problem is, we’re going to perpetuate it. We’re going to teach our children our confusion, and we’ll go on, generation after generation, doing more of the same to ourselves and to each other. —Steve Hagen, Buddhism, Plain and Simple

Although this quote is from a book on Buddhism, it applies just as well to what we’re learning about the human condition from neuroscience. As long as we don’t understand how our brain actually works, we’re going to keep doing the same things, making the same mistakes, and passing the whole mess on to the next generations.

Practicing mindfulness and developing the habit of self-observation can alleviate some of the pain and discontent. But that’s not enough. As long as we fail to acknowledge how irrational we are, our irrationality will color everything we do, both individually and as a species.

What we can do is get to know how our brain works and be mindful—non-reactively—of the limits of our perception, our control, and our rationality. We can loosen the reins on our craving for certainty and for being right. We can observe—non-judgmentally—our own cognitive biases, prejudices, and flawed reasoning. If we can accept these things in ourselves, we might have a chance of accepting them in others.

Continuing to operate under the assumption that we are rational beings—when, in fact, we are not—has consequences in almost every area of our lives and in nearly every problem we face on this planet. There may be nothing more important than coming to terms with this basic fact of life, the condition that our condition is in.

Filed Under: Attention, Beliefs, Brain, Clarity, Consciousness, Enneagram, Habit, Living, Mindfulness, Unconscious Tagged With: Autopilot, Buddhism, Enneagram, Human Condition, Mindfulness, Neuroscience, Self-observation

2 Prerequisites for Change

June 24, 2015 by Joycelyn Campbell 3 Comments

changeThe Farther to Go! program is all about change-making. Change is what we want and what we struggle with because many of the things we’ve tried simply don’t work.

On the way to creating and developing Farther to Go!, I focused first on information about how the brain and mind actually function, which involved debunking quite a bit of conventional wisdom. Then I attempted to incorporate effective tools that had a proven track record and were based on what is now understood and widely accepted about the brain and the mind.

It didn’t take long before I recognized that something significant was missing. I could offer reams of information—and, believe me, I have reams of information to offer—and all the tools in the world, but by themselves information and tools don’t automatically result in change.

Direction!

I discovered that people don’t know what they want. Not only that, they often don’t even know how to ask or answer the question.  It’s hard to commit to, and follow through on, a path of action if you don’t know why you’re taking it.

Since the unconscious part of our brain (System 1) is focused on maintaining the status quo, you might say it’s allergic to change. So our path of least resistance is to keep on doing what we’ve been doing. Information and tools can tell us exactly what to do in order to get something different, but first we need to know what it is we really want.

That requires some prolonged dialogue, so to speak, between System 2 (the conscious part of the brain) and System 1 (the unconscious) to identify the things that matter most to us at this particular point in our lives. These are what I call Big Picture Wants. They provide the direction; the information and tools provide the navigation.

Not too long ago, I realized that I was missing another very significant piece of the change process.

Urgency!

System 1 (the unconscious) is powerful and compelling. Think of it as an extremely high-speed processor that keeps you humming along in your well-worn rut. You may know where you want to go, and you may have the information and the tools to help you get there, but still you may find yourself treading water or even falling back into your rut.

We need a force that is as compelling and powerful as System 1 if we want to counteract it. That force is a sense of urgency. Urgency propels us forward in spite of obstacles, delays, diversions, distractions, and the influences of System 1. When we have a sense of urgency, quitting or standing still just isn’t an option. Instead of being wasted on activities like second-guessing or weighing pros and cons, all of our energy goes into taking the next step, and the next, and the next after that.

Urgency doesn’t eliminate uncertainty or difficulty, but it diminishes the power those things have over us. When we have both a clear direction and a strong sense of urgency, we simply do what needs to be done—using the best information and the best tools available.

Direction + Urgency

Direction without urgency is a waste of time because it usually leads to giving up in one form or another. Giving up, especially repeatedly, reinforces the belief that we can’t or don’t want to change. And the status quo remains not only undisturbed, but even more entrenched.

Urgency without direction is a waste of energy because it usually results in running off in multiple directions without a plan or goal in mind. Because it, too, is ineffective it also reinforces the belief that trying to change is futile—and possibly also exhausting.

It’s important to bear in mind that urgency—which means crucial, pressing, great, compelling, and top-priority—is not the same thing as anxiety. Many people have varying degrees of anxiety about changes they want to make but have no sense of urgency about making them.

As long as you think you have a choice about whether or not to do something, you’re either unclear or uncommitted—or both. When you have urgency, you don’t exhaust time and energy trying to decide what to do next. You have direction; you know what to do. You can’t necessarily predict the outcome, but the path immediately ahead is clear.

Filed Under: Brain, Clarity, Consciousness, Living, Mind, Unconscious Tagged With: Change, Direction, Urgency

Grateful for My Brain: a 2014 Year-End Review

January 5, 2015 by Joycelyn Campbell 5 Comments

year end

Doing a year-end review has always been one of those things that seem like a good idea but which I never quite get around to. This past year was unique in a number of ways, and so I decided—almost on the spur of the moment—that it would be prudent and productive to spend some time evaluating what happened.

I’m a huge fan of list-making, so instead of using any of the many different tools, processes, and resources available, I conducted my review in the form of making several lists. This turned out to be so helpful that I’ve already put it on my calendar to do again at the end of 2015.

Here are my list headings:

What I accomplished

This was by far the longest of my lists. Because I have a tendency to dismiss what I have done in order to berate myself for what has yet to be done, making this list helped me stop and smell the roses a bit. It gave me greater perspective on the multiple endeavors I’ve been engaged in. It also showed me the areas where my attention was focused—and the areas where it wasn’t.

What I didn’t anticipate

There’s no question that this was the most useful of my lists. The more than two dozen things I hadn’t anticipated—roughly half positive and half negative—not only had a significant effect on my life in general and what I was able to accomplish, they also provide concrete evidence that I can’t predict the future no matter how much my brain wants me to believe I can. We can—and should—plan ahead, but it’s important to remember that getting from here to there is rarely a straight line. Randomness and luck often play a larger role in both process and outcome than we’d like to acknowledge.

What worked

It was good to recognize what I’m doing right so I can keep doing more of that.

What didn’t/doesn’t work

It was also good to recognize mistakes I’ve made, opportunities I’ve missed, or areas that need major or minor tweaking.

What I’m grateful for

In addition to many other things—and people—I’m grateful for my amazing brain (yours is equally amazing, of course) and all the fantastic tricks it can do. Read to the end to see what my brain did with the material from my year-end review.

What I learned

One thing I learned is that I have a lot more to learn! But it was illuminating to see how much more I know now than I knew at the beginning of last year. It gives me hope and also some confidence in the face of the always uncertain future. Here’s actual evidence that I figured out how to do quite a few new things, so it’s likely I’ll be able to figure out how to do more things I don’t yet know how to do.

What I’m not satisfied with or what needs more attention

This list helped me focus on where to put my attention now. It was the last 2014 list, which made it relatively easy to complete and included a couple of surprises. I’m pretty sure it would have been more difficult to hone in on these things if I had started with this category, and I might not have seen things as clearly.

I created just two lists for 2015:

What I want to have happen this year

15 things that are sort of a hodgepodge of goals, intentions, and hopes. This list and the list of what I’m not satisfied with are the foundation of my short-range (3-6 months) planning process.

4 habits I want to keep; 4 habits I want to improve or change; 4 habits I want to start

Again, it was useful to identify what I’m doing that’s working before listing what I want to change (what isn’t working so well). I limited each category to 4 to keep it manageable. A limit of 3 might be even better.

I worked on these lists in bursts of time over several days, so the content was on my mind—and in my brain—throughout that period. As the brain tends to do, mine started looking for solutions for some of the bigger problems I’d identified. And not just during the day! One very long night, I was unable to fall asleep because I couldn’t stop trying to figure everything out logically (as illogical as I knew it was to be doing that in the middle of the night—or maybe ever).

Then, in one of those sudden moments of clarity I’ve come to know and love, the solution to one of the problems just showed up (thank you, System 1!), and as soon as it did, I realized that particular solution also took care of two other problems. I hadn’t even seen the three things as being connected. At that point, I immediately fell asleep, only to be awakened by the alarm clock an hour and a half later.

In the clear light of another day, and after a decent night’s sleep, the solution that appeared in the wee hours that morning seems both obvious and elegant. But had I not laid the groundwork for it by focusing my attention on all these areas of my life, I doubt I’d even have been able to identify the problems. And even if I had identified them, I’d probably be trying to find individual solutions for each of them—using the slow, logical part of my brain.

The moral of the story (which I should have tattooed somewhere on my body, sans parenthetical expressions and asides): Use System 2—the conscious part of your brain—to lay the groundwork, and then give System 1 an opportunity to do its thing (which includes seeing patterns, making connections, and putting the pieces together) to come up with a creative solution System 2 can only stand back, figuratively speaking, and admire.

Filed Under: Attention, Brain, Clarity, Learning, Living, Mind, Unconscious Tagged With: Brain, Conscious, Lists, Mind, Problem solving, Unconscious, Year-End Review

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