Tag: trauma

Coaching

Coaching is political

By Martin Vogel

Coaching has been practised to support leadership for a few decades now. But the mismatch between leaders’ impact and the challenges we face as a society has never seemed greater.

Look, for example, at the paralysis over how to manage climate change. Politicians and executives seem clueless, or unwilling to engage in strategies that can help bring about the radical changes required to mitigate predicted disaster scenarios. The question here is how the coaching profession can engage with the climate emergency – only one of the complex political issues that shape the context in which we encounter our clients. The mismatch between the scale of these tasks and the quality of leadership with which the world can tackle them is a call for coaches to critically review our impact and responsibilities. Continue reading “Coaching is political” →

Our influences

Navigating trauma in coaching

By Martin Vogel

The practice of coaching deals with more darkness than is often acknowledged. From my earliest days as a coach, I have encountered people who are navigating significant difficulty in life. Trauma is a subject not easily broached in coaching. Clients and coaches often assume this is the terrain of therapy and are fearful of going there.

But trauma is widely prevalent. For many of us, our traumas may well be be reactivated by some of the questions currently playing out in society – the climate crisis, coronavirus, Brexit, to name a few. Coaches and clients alike are affected by these developments and their learned adaptations to trauma may well influence not just how they respond to things from day to day but also how the coaching relationship plays out. The question is not whether to consider trauma in coaching but how.

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Our influences

Tuning into the cascade of experience

By Martin Vogel

I’ve written before about the stirring voice work of Nadine George. My introduction to the work last year has turned out not to be an isolated encounter but the beginning of an exploration that I suspect I might pursue for some time. Most recently, I joined a two-day workshop in Glasgow with a group of people with varying levels of experience in the method – from decades to none. Nadine’s work continues a tradition begun by Alfred Wolfsohn and developed by Roy Hart. If voice work conjures for you a technical exercise in projecting one’s voice, this is much more than that. It is a journey in giving voice to aspects of one’s self that don’t easily find expression. It’s a form of self-development that takes effect remarkably quickly. If my initial work with Nadine touched me profoundly, the opportunity to practise with a group penetrated to a further level of depth.

It’s harder to write about a group experience than about a lesson on my own. My experience is wrapped up with that of everyone else. It’s not just mine to share. So this piece is published with the consent of the others.

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Ideas

What has trauma to do with work?

By Martin Vogel

stress

Book review: The Trauma of Everyday Life by Mark Epstein

I read The Trauma of Everyday Life to inform my thinking for an event I am helping to organise on trauma in coaching. I hadn’t appreciated before I read the book just how much of a Buddhist take on the subject it would represent. It turns out Mark Epstein, a New York-based psychiatrist, is an established writer on Buddhism and its intersection with psychotherapy. He provides here a psychotherapeutic biography of the Buddha: how the Buddha’s own traumas informed his enlightenment and how this, in turn, shines a light on how best we can cope with difficulty in our lives. This is perhaps more interesting to me than a straight psychotherapeutic discussion. Though no Buddhist, I practice mindfulness. As a matter of philosophical disposition, I find the possibilities it holds out for caring for oneself more appealing than the path that working with an expert therapist offers.

Epstein adopts a broader and looser interpretation of trauma than one normally encounters in psychotherapeutic discussion. He distinguishes between the conventional view of trauma, as confronting a death or serious injury, and developmental trauma, when emotional pain cannot be held. Sometimes, these might converge – for example, Epstein refers to the Buddha’s own developmental emotional pain resulting from the death in his infancy of his mother. But Epstein also views the common difficulties of life through the lens of trauma and refers to the pre-traumatic stress with which we experience the inevitability of death.

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