Kristinesargsyan's Blog

June 29, 2010

What makes one an OD expert? by Julian Goh

Filed under: Stories for OD/ AI Consultants — by kristinesargsyan @ 11:00 am

There are two attitudes as Julian Goh observe.
Type 1, people who are willing to groom you from basics, teach you the whole process how to s/he becomes a popular consultant. S/he has no fears one day you will overtake him, as a result, if coming generations couldn’t are not transcending his teacher, there is no hope of coming generations, simple, it is declining. In Chinese martial art, if you follow a master who is Ten Dans, he will upgrade you to Nine Dans. In order for you to substitute him, look for example of Bruce Lee, you have to learn from various masters, and be your master.

Type 2, They stand at the point where they are now, and give you answer like ‘a good consultant has clients’.
Type 2 does not answer what you want, I guess. Even though you are good now, but you want to become even better. So, look for Type 1 master.   

Kwadwo A. Poku in reply to Julian Goh shared some interesting quotes on what it means to be an expert:

“Expert: a man who makes three correct guesses consecutively.” — Dr.
Laurence J. Peter

“Never become so much of an expert that you stop gaining expertise. View
life as a continuous learning experience.” — Denis Waitley

“If an expert says it can’t be done, get another expert.” — David

“An expert is someone who knows a lot about the past.” — Tom Hopkins

“An expert is someone who has succeeded in making decisions and judgments
simpler through knowing what to pay attention to and what to ignore.” —
Edward de Bono

“Expert: Someone who brings confusion to simplicity.” — Gregory Nunn

“You must continue to gain expertise, but avoid thinking like an expert.” —
Denis Waitley

“In the beginner’s mind there are many possibilities, but in the expert’s
mind there are few.” — Shunryu Suzuki

“For every expert there is an equal and opposite expert; but for every fact
there is not necessarily an equal and opposite fact.” — Thomas Sowell

Deon Binneman added to this discussion :

But the question remains what makes someone an OD expert?

Let’s change it then – What makes someone a Master, a Sage, A Hero, a Wise one or a Guru?

Are these not all archetypes?

Anyway, if you can get hold of a brilliant book called ZEN and the Art of Making a Living – A Practical Guide to Creative Career Design by Laurence G. Boldt, then read Chapter 3 – Myth at Work; Or, Crafting the Story of your Life.

To quote – ”To view your life as nothing but the facts is to miss an opportunity for a marvellous adventure, a conscious encounter with the universal energies and dilemmas of human drama. In this encounter, we take the hero’s journey, we experience life as art, we put the soul back into our work”.

The next chapter gets even more profound….in it there is a quote by Martin Luther King, Jr. ”Everybody can be great. Because anybody can serve. You don’t have to have a college degree to serve. You don’t have to make your subject and verb agree to serve. You don’t have to know about Plato and Aristotle…or Einstein’s Theory of Relativity to serve. You only need a heart full of grace. A Soul generated by love…..”

I find this thought provoking. And, if you have read the Secret, something rings true here.

It is not about marketing and social media techniques. Even in social media they are now saying it is not about how many followers you have, but the quality of relationships. These techniques do help for a while.

But, people will gravitate to the sages, mentors and experts, that IS an expert to them.

Hope this adds to the conversation.


February 1, 2010

The Hundredth Monkey Revisited, by Elaine Myers

Filed under: Stories for OD/ AI Consultants — by kristinesargsyan @ 1:27 pm

The Hundredth Monkey Revisited, by Elaine Myers 

Is there some magic key that provides a short cut to cultural transformation?

Elaine Myers has had articles in issues #2, #5, and #7. She lives in rural southwest Washington state.
THE STORY OF “The Hundredth Monkey” has recently become popular in our culture as a strategy for social change. Lyall Watson first told it in Lifetide (pp147- 148), but its most widely known version is the opening to the book The Hundredth Monkey, by Ken Keyes. (See below.) The story is based on research with monkeys on a northern Japanese Island, and its central idea is that when enough individuals in a population adopt a new idea or behavior, there occurs an ideological breakthrough that allows this new awareness to be communicated directly from mind to mind without the connection of external experience and then all individuals in the population spontaneously adopt it. “It may be that when enough of us hold something to be true, it becomes true for everyone.” (Watson, p148)

I found this to be a very appealing and believable idea. The concept of Jung’s collective unconscious, and the biologists’ morphogenetic fields (IN CONTEXT #6} offer parallel stories that help strengthen this strand of our imaginations. Archetypes, patterns, or fields that are themselves without mass or energy, could shape the individual manifestations of mass and energy. The more widespread these fields are, the greater their influence on the physical level of reality. We sometimes mention the Hundredth Monkey Phenomenon when we need supporting evidence of the possibility of an optimistic scenario for the future, especially a future based on peace instead of war. If enough of us will just think the right thoughts, then suddenly, almost magically, such ideas will become reality.

However, when I went back to the original research reports cited by Watson, I did not find the same story that he tells. Where he claims to have had to improvise details, the research reports are quite precise, and they do not support the “ideological breakthrough” phenomenon. At first I was disappointed; but as I delved deeper into the research I found a growing appreciation for the lessons the real story of these monkeys has for us. Based on what I have learned from the Japan Monkey Center reports in Primates, vol. 2, vol. 5 and vol. 6, here is how the real story seems to have gone.

Up until 1958, Keyes’ description follows the research quite closely, although not all the young monkeys in the troop learned to wash the potatoes. By March, 1958, 15 of the 19 young monkeys (aged two to seven years} and 2 of the 11 adults were washing sweet potatoes. Up to this time, the propagation of the innovative behavior was on an individual basis, along family lines and playmate relationships. Most of the young monkeys began to wash the potatoes when they were one to two and a half years old. Males older than 4 years, who had little contact with the young monkeys, did not acquire the behavior.     

By 1959, the sweet potato washing was no longer a new behavior to the group. Monkeys that had acquired the behavior as juveniles were growing up and having their own babies. This new generation of babies learned sweet potato washing behavior through the normal cultural pattern of the young imitating their mothers. By January, 1962, almost all the monkeys in the Koshima troop, excepting those adults born before 1950, were observed to be washing their sweet potatoes. If an individual monkey had not started to wash sweet potatoes by the time he was an adult, he was unlikely to learn it later, regardless of how widespread it became among the younger members of the troop.

In the original reports, there was no mention of the group passing a critical threshold that would impart the idea to the entire troop. The older monkeys remained steadfastly ignorant of the new behavior. Likewise, there was no mention of widespread sweet potato washing in other monkey troops. There was mention of occasional sweet potato washing by individual monkeys in other troops, but I think there are other simpler explanations for such occurrences. If there was an Imo in one troop, there could be other Imo-like monkeys in other troops.

Instead of an example of the spontaneous transmission of ideas, I think the story of the Japanese monkeys is a good example of the propagation of a paradigm shift, as in Thomas Kuhn’s The Structure of Scientific Revolutions. The truly innovative points of view tend to come from those on the edge between youth and adulthood. The older generation continues to cling to the world view they grew up with. The new idea does not become universal until the older generation withdraws from power, and a younger generation matures within the new point of view.

It is also an example of the way that simple innovations can lead to extensive cultural change. By using the water in connection with their food, the Koshima monkeys began to exploit the sea as a resource in their environment. Sweet potato washing led to wheat washing, and then to bathing behavior and swimming, and the utilization of sea plants and animals for food. “Therefore, provisioned monkeys suffered changes in their attitude and value system and were given foundations on which pre-cultural phenomena developed.” (M Kawai, Primates, Vol 6, #1, 1965).

What does this say about morphogenetic fields, and the collective unconscious? Not very much, but the “ideological breakthrough” idea is not what Sheldrake’s theory of morphogenetic fields would predict anyway. That theory would recognize that the behavior of the older monkeys (not washing) also is a well-established pattern. There may well be a “critical mass” required to shift a new behavior from being a fragile personal idiosyncrasy to being a well-established alternative, but creating a new alternative does not automatically displace older alternatives. It just provides more choices. It is possible that the washing alternative established by the monkeys on Koshima Island did create a morphogenetic field that made it easier for monkeys on other islands to “discover” the same technique, but the actual research neither supports nor denies that idea. It remains for other cultural experiments and experiences to illuminate this question.

What the research does suggest, however, is that holding positive ideas (as important a step as this is) is not sufficient by itself to change the world. We still need direct communication between individuals, we need to translate our ideas into action, and we need to recognize the freedom of choice of those who choose alternatives different from our own.

The Hundredth Monkey,
by Ken Keyes

The Japanese monkey, Macaca fuscata, has been observed in the wild for a period of over 30 years.

In 1952, on the island of Koshima, scientists were providing monkeys with sweet potatoes dropped in the sand. The monkeys liked the taste of the raw sweet potatoes, but they found the dirt unpleasant.

An 18-month-old female named Imo found she could solve the problem by washing the potatoes in a nearby stream. She taught this trick to her mother. Her playmates also learned this new way and they taught their mothers, too.

This cultural innovation was gradually picked up by various monkeys before the eyes of the scientists.

Between 1953 and 1958 all of the young monkeys learned to wash the sandy sweet potatoes to make them more palatable.

Only the adults who imitated their children learned this social improvement. Other adults kept eating the dirty sweet potatoes.

Then something startling took place. In the autumn of 1958, a certain number of Koshima monkeys were washing sweet potatoes – the exact number is not known.

Let us suppose that when the sun rose one morning there were 99 monkeys on Koshima Island who had learned to wash their sweet potatoes.

Terrence Seamon

Terrence Seamon

Let us further suppose that later that morning the hundred monkey learned to wash potatoes.


By that evening almost everyone in the tribe was washing sweet potatoes before eating them.

The added energy of this hundredth monkey somehow created an ideological breakthrough!

But notice.

A most surprising thing observed by these scientists was that the habit of washing sweet potatoes then jumped over the sea –

Colonies of monkeys on other islands and the mainland troop of monkeys at Takasakiyama began washing their sweet potatoes!

December 15, 2009

On Light and Possibilities – a Tale of the Madman (By Rodney D. Coates )

Filed under: Stories for OD/ AI Consultants — by kristinesargsyan @ 5:04 pm

Out on the lawn, the sparrows descended by the hundreds filling the field. Their chaotic chorus made it hard to hear, but the elderly man repeated his question. “Why is it that our lives are all too short, our sadness all too consuming, our joy all too infrequent, our love all too transient, and our death always near? Mustafa, eyeing the birds, looked intently until they, as one, flew into the sky. There, they all but filled the sky, blocking out the sun, but then it too reemerged ever bright. Smiling, Mustafa, whom some considered mad, spoke: “Would that we could redo the past, make the mistakes go away, redeem the lost years, and say the things we should have said. Would that we could undo the pain mend the broken bridges that we did burn reverse the slide into insanity. Would that we could reverse the patterns where silence replaces the angry words smiles replace the tears. If only life would allow us to change the past but in the past we do not live. Life goes forward not backward in moving forward we must let go of the past and embrace the future. The future must not be held hostage to the past for in so doing we never grow nor do we ever experience the completeness that is within us to be. Letting go of the past taking the care to forgive ourselves and others links us to eternity and the will for our blessings. And so, dear past I forgive and allow you to recede into the beauty of past memories of rainbows that follow each storm.” Seeing the Old Man, now as tears drape a face that shows the wrinkles of too much strain, eyes that have forgotten too many days and too many now long lost friends, and too many opportunities that could have been -the Madman was saddened. This man, who had once known much, sat at the head of many tables, ordered from the top of every list, and lived life from the heights of splendor. And again, the Old Man spoke – “Mustafa, it is not without cause that we dubbed you -‘mad’. Why do you continue in these rants, why is it that refuse to see as we all see, why is it that you continually burden us with your visions. We see clearly, our destiny is our choices? Who asked you to be among us, who asked you to trouble us with your ‘truths’? Again, “Why is it that our lives are all too short, our sadness all too consuming, our joy all too infrequent, our love all too transient, and our death always near? ” Mustafa, again looking to the sky, watched brilliance of colors as the sun peaked behind the blue, black clouds. Seemingly speaking to the clouds again The Madman answered: “We are constantly bereft with problems, situations, and dire straits. We constantly find our paths blocked, or we are overwhelmed by the situation, or we find that we cannot seem to get past our past. How often have we known of destruction, or distractions which can only lead to our doom? But rather then avoid them; it seems that often we are repeatedly drawn to them, and the consequences. No matter what you have done, forgiveness and redemption lies in your hands. But still there are those who dwell in condemnation which only leads to valleys of shadow and death. But what are shadows, and why is there death. For there to be shadows there must be three thing…or events…Light, a blockage, and darkness. Consider light …hope, destiny, purpose, and dreams – the stuff which should guide us from victory to victory. And, the light which shines brightly regarding whom we should be, who we can be – the light of hope, dreams, and purpose. What blocks these lights, and produces shadows. Shadows are only produced when something, someone, or something that gets between us and our dreams. Dream blockers are our fears, our failures, and our pain, our slavery to our addictions, our missteps, and our mistakes. Beware of those who promote the blocking of dreams, for these are the true evil forces in the universe. I am reminded of karate. The master teaches the student in order to break the wood or the brick – they must not concentrate on the obstruction, but rather they must see through the obstacle. Only by looking past the obstruction, can they indeed break the brick or piece of wood. Similarly, only by looking past your past, your fears, and your mistakes can you find the true path to your future guided by the light of your hopes, dreams, and possibilities. Then you may see that your why’s are not problems but possibilities, that your spirit answers with ‘why not?”

On Rainbows and Dreams – a Tale of the Madman 2 (By Rodney D. Coates)

Filed under: Stories for OD/ AI Consultants — by kristinesargsyan @ 5:00 pm

The young man sat in a wheeled chair. His filthy clothes smelled of death, as he worked to keep his body upright. Sitting there, he had heard everything the Madman had said, and increasingly edged forward through the crowd that had formed. As the silence continued, he watched not sure if his voice would be welcomed. Hesitantly, almost in a whisper he spoke: “Mustapha, when I was but a child -it seems you were here. Even as we children would chide and ridicule you, you always had a smile, and a kind word. Even when we were rude, you were full of warmth and joy. I remember you always challenged us to sing rather than cry, play rather than complain, and run swiftly into our futures. And so we did, never looking to either side, always eager to face the new day -but then one day we were no longer children, no longer could we fill our days with fun, no longer could we be care free. As those days drained us of our joy, many found escape in others pain. I, particularly, learned to inflict it without mercy until one day I was trapped in an alley where no mercy could find me. There, another full of pain inflicted upon me what I had done to so many others. So, here I sit, unable to walk, unable to dance, unable to move from my seat of pain. What, as my future looks so dim, would you have me do? What, fair Mustapha, can I hope for in the future?” The sun had finally breached the clouds, shining brightly in the now blue sky. The edge of a rainbow just now forming toward the east caught his eye, as Mustapha began to speak: “Reclaim your dreams and you will reclaim your future. Tomorrow never comes to those trapped in yesterday. Tomorrow never comes for those mired in the reflections of mirrors that only look back. Today is forever a gift, as tomorrow is forever gone. It cannot be relived, regret only paves the paths to destruction. Painful distractions that continually destroy your today is the evil that refuses to allow you to move from the pit of your despair. If you would walk from your yesterday into your today, then you must leave the chair of your pain.” “But”, the young man began -“How can I leave this chair, my legs are spent, can’t you see that I am a cripple?” The rainbow had spread as the sun shown ever more brightly. Yet looking at it, Mustapha continued: “You were born a cripple. Your legs, arms- your entire body, mind, and spirit were trapped in the body of an infant. As time passed, you learned to control your body, mind and spirit and thus learned to use both your legs and arms. Now that you are older, and have been injured, have you forgotten how to control your mind, body and spirit. Sure your legs and arms are limp. But they have always been so, it is your mind and spirit that controls your movement. Even, were to be completely paralyzed yet you could soar -your spirit is not trapped to either your body or this earth. Your mind-the bridge between your spirit and your body, is forever in your control. When you lose control over your mind then truly you are trapped in your body. Would you leave your chair of pain?” “My chair of pain has been my prison, how might I be free? Death seems my only choice.” Death is not a choice, it is an escape. Death is the door that awaits us all. That door is not the one for you today, there is another door that stands before you. That door is the key to unlock the mysteries of your own dreams. Again, reclaim your dreams, reclaim your future. Have you lost the keys to unlock your dreams. Look deep within you, remember the joys of your youth. Each day full of possibilities. Nothing has changed but you. Your days, each day is full of possibilities. Grab onto these, let them rekindle the hope that brings life. Let go of the pain that only brings death. Then, my son you will again soar, and that body will cease to be trapped in your chair of pain but your vehicle into your future. Now my son, stand up and walk.” The sun filled the sky as the rainbow, now fully formed, pointed to another horizon. There we watched as dreams poured into the sky and more rainbows formed. It seemed that the sky was filled with the brilliance of these rainbows, as the young man began to sing, tears in his eyes, and walk into his new day. The Drum beats, some listen, all wonder if the sound is real. As the drum sounds, some hear, and all wonder if this is the year. As the time passes, and we listen, all wonder if we will make a difference. As the difference is sounded, we hear, and wonder if it’s time to be clear –Change demands that Change happens for life, nature, and reality abhors a vacuum. Come, listen to the beat of the Drum…

December 2, 2009

On Giving and Receiving – a Tale of the Madman by Rodney D. Coates

Filed under: Stories for OD/ AI Consultants — by kristinesargsyan @ 1:23 pm

On giving and receiving – a tale of the Madman Rodney D. Coates

Standing along the corner of the wall, trying hard not to be seen, the Beggar could not help but be drawn into the conversation. He, too, had been dismissed, ignored, and all too often forgotten about -at least for most of the time. There were, of course, the ceremonial days where the village would parade its poor to their appointed places. On these days, unlike most others, the rich and famous would seemingly mock the poor and infamous by serving up grand meals, lavishing the poor with discarded (and often unwanted) coats and other fashionable items which does little to warm either the body or the soul. He had long lost his name, simply known as the Beggar when his presence was even recognized. So, as the Beggar listened and upon hearing a pause -spoke: “Mustafa, whom some call the mad, long have we walked through the alleys of this town. Long have we loitered on the outskirts of their consciences, lingering along the paths of their forgetfulness, and walking on the deserts of their souls. How strange that we are always present yet never seen, always being but never living, and always speaking but always silent. Songs sang in the abyss of loneliness, life’s unfolding in a sea of nothingness, and strangers on the edge of another’s thoughtlessness” Pained that he would speak, many in crowd began to murmur. But without hesitation, the Beggar continued: “My dear friend, please speak to me of giving and receiving.” Mustafa, eying his old friend and companion, considered long his request and began to speak. “Why are there poor among us? Long ago, one of your Holy Men spoke ” ‘The poor will be with us always’. Is this the result of God’s inability to provide or Humanity’s inability to share?” Again a pause, as those in the audience shuffled their feet. “Why is it that we continually shirk our responsibilities while cherry-picking the holy scripts to find justification for our neglect, absolution for our selfishness, and refuse to atone for our systematic attempts that deny our own culpability in systemic failures? It is not that you are unsympathetic, in fact it is your very sympathy which is the problem. Rather than sympathy, it is empathy -your willingness to see things, experience events, live through the heart of another -only then will you be able to grasp how and why your attempts at giving merely mock those who are receiving. Consider the following – ‘In a town not too far from here, a rich nobleman saw poverty and decided that he would spend all his wealth on making their lives better. He bought rich food and wine, fine clothes and houses, extravagant carriages drawn by the most noble of horses. To what avail, within time he was then reduced to poverty, and the food and wine had soured, the fine clothes and homes in ruins, and the extravagant carriages and animals all faltered through lack of care. A noble act, but misinformed, misguided, and misdirected.’ “What should have he done you ask? Is it not said, give one a fish and they eat for a day, teach one to fish and they will eat for life. Why is it that you burden the needy with obligation and fail to provide with the sustenance of life. Often we confuse enabling with equipping. And often, we enable the poor to continue to be poor, while we refrain from equipping them so that poverty is no longer an option. Is it that we truly want to keep the poor with us always, or is it that we enjoy playing god -during these special ceremonies to the victims of our necessity to do for others what they can do for themselves. Shall we continue this madness, and I am called a Madman -or shall we create systems which sustains the whole person. How simple it would be to create systems which educated for success, prepared for accomplishment, and refused to take failure as an excuse.” “But” some murmured, “Who will bear the cost of such a system.” “Yes, who will bear the cost? Who bears the cost for the permanence of poverty, ignorance, and disease? Shall we continue to do the same thing, and each generation wonder why so many fail, why so many are without and why so many require our ‘aid’? What is it that we gain from such systemic failure? Perhaps, if we truly cared we would allow all the dignity of work, the dignity of success, and the dignity of self-sufficiency. Perhaps, we may learn one that true giving would result in such a system where all benefit. Perhaps, one day we will all walk out of the house of the mad, and enter the house of humanity. Or perhaps I will continue to be called -the Madman.

November 27, 2009

Biting the hand that feeds you (forgot who posted this …)

Filed under: Stories for OD/ AI Consultants — by kristinesargsyan @ 4:49 pm

Many years ago my parents gave me a parrot as a gift. The very first 
thing I learned about parrots is that it hurts a lot if they bite you. 
Depending on their size, they can do major damage to your fingers and 

At the time, I was living and working with my friend Reeves Teague, 
and he had a natural talent for training animals. He had a “country 
boy” way of dealing with “critters” having grown up in the mountains 
of North Carolina. Here’s the process Reeves taught me for taming a 
wild animal.

1. Encourage and utilize the current behavior
At first, the parrot is going to try and bite you. It’s a natural act 
of self preservation. So instead of trying to stop the parrot’s 
instinctual behavior, encourage and utilize it. Wear something 
protective on one or two fingers (but not a whole glove), and extend a 
finger inviting the parrot to engage with you.
The concept of welcoming and utilizing the parrot’s current behavior 
even if it’s aggressive, is very much in the spirit of Aikido and 
Ericksonian Hypnosis. In Ericksonian Hypnosis when you utilize the 
client’s “bad” behavior you join with and validate the client’s 
current model of the world rather than trying to change the client by 
giving him the message he’s doing something wrong. In Aikido when you 
invite someone to attack you, on one level they’re no longer really 
attacking, instead they’re following your lead. In Aikido, you will 
notice how welcoming an attack lessens the power of the strike.

2. Encourage aggression and tenderness at the same time.
Leave your finger in the cage and encourage the parrot to really gnaw 
on it. With your other hand offer the parrot a snack. At first he 
won’t accept it, but after a while he’ll come to expect it and want 
it. When you are encourage aggression and tenderness at the same time, 
you’re beginning to engage in the act of play.

3. Reward the unwanted behavior and thus reframe its meaning.
When you reward the “bad” behavior the behavior is no longer bad. The 
parrot bites your right hand and you reward him by giving a snack with 
your left hand. The relationship is circular in nature. It doesn’t 
take long before you notice the parrot’s losing his enthusiasm for 
biting you. After a while he’d rather not have to do all of the biting 
to get the goodies.

4. Blur the difference between good and bad, right and wrong
The parrot’s been biting one hand and you’ve been feeding and stroking 
the parrot with your other hand. Now take the hand that’s been doing 
the feeding and stroking and present it to the parrot for biting. When 
the parrot takes a playful nip, you offer a snack with the hand he was 
previously gnawing on. He will soon realize that both hands can offer 
him what he really wants. Another way to say this is that you’re 
encouraging the parrot to bite the hand that feeds him! His confusion 
will be obvious, and you’ll have accomplished this withoutt needing to 
engage in a conversation about good or bad.

5. Change the reason for the reward.
After the “break in” period you only give a snack when the parrot is 
gentle and playful with you. Little by little you thus change the 
reference behavior for getting the snack. Little by little you make it 
clear the parrot only gets what he wants when you get what you want.

I’ve found this training method, to be the fastest, simplest, and most 
humane way to tame parrots, aggressive children, and adults. If you 
don’t own a parrot try it on someone you’d like to have a better 
relationship with!

November 16, 2009

Why Are you here, (Posted by Charlie Badenhop –

Filed under: Stories for OD/ AI Consultants — by kristinesargsyan @ 12:42 pm

When new students showed up in class, one of my sensei’s favorite questions was, “What are you here to learn?” At other times he would simply ask, “Why are you here today?” When sensei asked such questions you could be sure he wasn’t going to accept the first answer anyone gave. I was always intrigued to discover that no one ever seemed to have an answer that was well thought out. Myself included!

The longer I studied the more I felt sensei’s question was a kind of Zen “koan”. A paradoxical question designed to show the inadequacy of one’s logical thinking.

One common scenario would take place with a student answering, “I’m here to study Aikido.”
“Oh” sensei would reply. “And what is Aikido?”
“Aikido is a martial art.”
“Ah, and what is a martial art?” sensei would ask.
“A martial art teaches self defense.” The student would reply.
“Well, if you’re wanting to learn self defense you could spend your time more effectively by studying Judo or Karate. Perhaps you’re in the wrong dojo.” Sensei would respond.
I rarely raised my hand when sensei asked questions, but once when he asked why we were sitting there in his dojo, I raised my hand and replied in a clear voice, “I don’t know.”
“Ah” sensei said. “Finally someone with an honest answer!”
“If you don’t know why you’re here, why waste your time?”
“Well” I replied, “Studying Aikido helps me understand that a lot of what I think I know, doesn’t hold up when put to the test. A lot of what I do, I have no idea why I do it. Aikido is a mirror that helps me look at myself and realize my inadequacies as well as my strengths.”
Sensei smiled and said, “Not a bad answer. It’s good to realize there’s so much you don’t know, as long as you have the confidence to know you’re capable of learning.”
“Everyone comes to class wanting something, Few people come with the idea of first giving. If you’re filled with wanting, there’s no room inside you for giving. A hungry man hoards his food, he doesn’t share it with others. On the other hand, if you’re filled with knowledge, there’s no room inside you for learning.”
“If you focus on wanting to perfect your technique you’ll lose sight of why you’re here. If you focus on why you’re here, your technique will suffer. Without good technique, your reason for being here will have little value.”
“You need to pay attention, understanding you won’t know what you missing until after you’ve found it. When you stop fighting with yourself, you’ll realize you already have everything you need. Already having everything you need, you’ll be much more willing to give to others. The more you give, the less there is to defend. If you get to the point where you have nothing to defend, you’ll discover there’s nothing to attack. Having learned this, you’ll likely realize you have little need for the techniques you’ve learned. Then you’ll be ready to take your learning to a new depth of self discovery.”
“You see” he said, “I ask these questions and say these things, because your reason for being here determines who you are and what you will learn.”


November 13, 2009

For Those of Us Who Have Lots and Lots and Lots of Experience in Something, psoted by Ariane David, (

Filed under: Stories for OD/ AI Consultants — by kristinesargsyan @ 1:34 pm

A wealthy old man decides to go on a photo safari in Africa , taking his
faithful, elderly poodle named  Cuddles, along for the company.

One day the old poodle starts chasing  butterflies and before long, Cuddles
discovers that he’s lost. Wandering about,  he notices a leopard heading
rapidly in his direction with the intention of  having lunch.

The old poodle thinks, ‘Oh, oh! I’m in deep doo-doo now!’  Noticing some
bones on the ground close by, he immediately settles down to chew  on the bones
with his back to the approaching cat. Just as the leopard is about  to leap, the
old poodle exclaims loudly, ‘Boy, that was one delicious leopard! I  wonder
if there are any more around here?’

Hearing this, the young  leopard halts his attack in mid-strike, a look of
terror comes over him and he  slinks away into the trees. ‘Whew! ‘, says the
leopard, ‘That was close! That  old poodle nearly had me!’

Meanwhile, a monkey who had been watching the  whole scene from a nearby
tree, figures he can put this knowledge to good use  and trade it for protection
from the leopard. So off he goes, but the old poodle  sees him heading after
the leopard with great speed, and figures that something  must be up.

The monkey soon catches up with the leopard, spills the beans  and strikes a
deal for himself with the leopard.

The young leopard is  furious at being made a fool of and says, ‘Here,
monkey, hop on my back and see  what’s going to happen to that conniving canine!’

Now, the old poodle  sees the leopard coming with the monkey on his back and
thinks, ‘What am I going  to do now?’, but instead of running, the dog sits
down with his back to his  attackers, pretending he hasn’t seen them yet, and
just when they get close  enough to hear, the old poodle says…

‘Where’s that damn monkey? I sent  him off an hour ago to bring me another

Moral of this  story….

Don’t mess with the old dogs…age and skill will always  overcome youth and
treachery! Bullshit and brilliance only come with age and  experience.

Felix and the Wolveriane Syndrome (Story 3, shared by Fred Nickols –

Filed under: Stories for OD/ AI Consultants — by kristinesargsyan @ 10:37 am

Felix Flies Again (Story 2, shared by Fred Nickols )

Filed under: Stories for OD/ AI Consultants — by kristinesargsyan @ 10:33 am

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