Psychological Flexibility and Identity: Lessons from Macbeth

Watching Macbeth recently, it became clear that the plot turns on one line:

‘All Hail Macbeth! That shalt be King’

Three witches deliver a prophecy – and Macbeth is never the same man.

Their prophecy is certainly unsettling, planting a possibility Macbeth doesn’t seem to have considered up to this point. But in that moment, nothing has actually changed. Duncan is still king. Macbeth is still a respected general whose courage and loyalty have earned him admiration. If the prophecy is true, there seems little reason to do anything at all. In fact, the wisest response might have been to carry on becoming the sort of man who could one day make a good king — to learn from Duncan, continue serving him well, and trust that the future will unfold in its own time.

Instead, Macbeth becomes captivated by the future. He doesn’t simply hear the prophecy. He becomes fused with it.

Instead of holding it as one possible future, he begins to experience it as the truth about who he is.

Almost immediately, his attention shifts away from the life he is actually living and towards the role he now believes he is destined to inhabit. As the play unfolds, his choices become increasingly organised around that imagined identity. Each decision narrows the next, until actions that would once have been unthinkable begin to feel almost inevitable.

Here’s the strange part: Banquo hears a similar prophecy: ‘thou shalt get kings, though thou be none’ and responds very differently. He is unsettled, but he carries on with his life. The prophecy remains a possibility rather than becoming an identity. Shakespeare never tells us why these two men respond so differently, but I found myself wondering whether that difference lies at the heart of the tragedy.

Our minds are extraordinarily good at producing stories. Some are uncomfortable: I’m not a natural leader. I’m hopeless with conflict. Others are more flattering: I’m the person everyone depends on. I’m the one who always has the answers. We all have stories about ourselves, and that doesn’t have to be a problem. The trouble begins when we stop relating to these stories as possibilities and start treating them as certainties.

Once that happens, our behaviour starts to organise itself around the story. We notice different things. We interpret situations differently. Gradually, the range of choices available to us narrows, because we are no longer responding simply to what is in front of us — we are too focused on the person we believe ourselves to be.

The tragedy isn’t simply that Macbeth becomes ambitious. Ambition, on its own, is not especially dangerous. The tragedy begins when he becomes so certain about the future that he loses the freedom to respond wisely in the present. Rather than letting the future remain uncertain, he fixates on a particular outcome and bends his behaviour to fit it. Instead of asking, ‘What is the right thing to do here?‘ He increasingly asks, ‘What must I do to make the prophecy come true?‘ Those are very different questions — and the future stops being something that might unfold, and becomes something he feels compelled to force into being.

We can all get caught in a similar trap — thankfully, in much less dramatic ways. A leader becomes attached to being decisive, and stops noticing the moment when people actually needed more time to think. Another becomes attached to being the visionary, and stops being curious about the views of colleagues who ask difficult questions or point out practical risks. Those descriptions may once have reflected something true about them, but over time they can quietly harden into rules. Instead of responding to the situation in front of them, they start responding to the story they tell themselves about who they are.

Banquo shows more psychological flexibility than Macbeth. He can hold the prophecy lightly. He neither dismisses it nor becomes consumed by it. He lets uncertainty remain and stays present to what is actually happening. He continues to live according to his values rather than his ambition.

Shakespeare’s tragedy begins long before Duncan is murdered. It begins the moment Macbeth’s behaviour stops being guided by his values and starts organising itself around a future he thinks he must force into being.

So here’s the question worth sitting with: what’s the story you have about yourself that you have started treating as fact?

Where has “I’m the decisive one”, or “I’m the one everyone depends on”, stopped being a possibility and started making your decisions for you? Banquo’s answer wasn’t to ignore the prophecy. It was to keep living his life in line with his values. What would that look like for you?

How can Behaviour Analysis Help in Coaching? (part 2!)

I’ve recently been travelling around Europe and the Middle East on a kind of values and defusion tour.  It’s been an amazing experience.

And no matter where I went I saw humans.  Lots of them!  Some in busy cities like Brussels or Munich; others miles from anywhere, in the wilds of Sweden, the deserts of the Middle East or quiet fishing villages in the Med. And everywhere you see how humans have adapted to their environment through different cultures, clothing and lifestyle.  Clever old things.

EMEA tour

But if humans are so good at adapting, why do we sometimes struggle to adapt to what life throws at us?

Funny you should ask, because this is where our second Very Exciting Idea from Behaviour Analysis comes in:

“Fusion can be thought of as a generalised reinforcer”.

And why is this such a big idea?

Because it is useful for clients who struggle to adapt and that turns out to be, erm…

ALL OF US!

So sit back, take the soft top down and put on some rock classics, as we explore why ‘fusion can be thought of as a generalised reinforcer’ is such a useful idea, especially in coaching.

relief

What is Fusion?

In ACT, fusion is a term for when we become fused with, or stuck to, our thoughts.

In a state of fusion it can be hard to separate ourselves from our thoughts. For example, if I am fused to the idea that ‘this is a hopeless blog post’, that is all I can see.   Yikes!

fusion (1)

From this perspective, it is easy to act as if the thought is true. So I might give up writing halfway through and see that the garden needs watering, or that the cat urgently needs stroking.  (And I don’t even have a cat).

If this becomes a pattern I might fuse to a new story: I am hopeless…

Hopeless_TCP_illo_2

Here there is no distance at all between me and the thought.

One recent example I had was with a manager at a construction firm who had received negative reviews about his ability to influence senior execs. His story was that as an ‘I’ on Myers Briggs and someone who hates small talk, there was little he could do to influence others.  He was simply “not cut out for senior management”.

It is easy to see how fusing to stories like this can hinder development. But why do people fuse so readily to such unhelpful stories about themselves?

Meaning as the Brain’s Priority

Klinger (1998) argued that humans survive primarily by being able to respond to their environment. The brain evolved to help us understand our environment during the pursuit of goals, working to sort out “ambiguous or confusing stimuli…until they can be dismissed as irrelevant, or channelled into action”.

Understanding the ‘meaning’ of things is therefore the brain’s top priority.  This is why the experience of not understanding something is associated with feelings of unease, because we do not know how to respond. Conversely, when something is subsequently understood, we experience the ‘aha!’ response, which is much more pleasant (King, Hicks, Krull, & Del Gaiso, 2006).

With language, meaning takes on a wider metaphorical significance, so humans start to consider the ‘meaning of life’. But the priority remains the same:

meaning is a matter of human understanding, regardless of whether we are talking about the meaning of someone’s life…or the meaning of a word or sentence” (Klinger, p29).

Meaning is constructed in context ,and for humans especially this means it becomes socially constructed:  “the meaning of a gesture by one organism is found in the response of another.” (Mead and Morris, 1967).  Gergen and Gergen (1988) suggest that coherent self-narratives are essential for establishing credibility and maintaining relationships.

When someone tells me that I am ‘making sense’ (a rare occurrence) then I experience it as a compliment. ‘I know what you mean’ is often greatly reassuring:

Provided that languaging is reinforced from an early age, coherence is also reinforced. As a result, coherence… becomes a generalized reinforcer for verbally competent human beings.” (Blackledge, Moran, & Ellis, 2008).

Aha! Why Fusion acts as a Reinforcer

One reason why fusion is reinforcing is that it can quickly provide a sense of coherence (i.e. meaning) to otherwise confusing or ambiguous information.

story

For example, if I receive a poor assessment of my influencing skills, I can make sense of this by fusing to a story that I am an introvert, or have never had any training in assertiveness, or am ‘not cut out for senior management’.

Perhaps it is no surprise that people cling to these stories as a means of control over their lives. My life is a mess and this is why.

Meaning trumps everything, including whether the story is helpful or not.

For example I often fuse to a story that certain aspects of my character and upbringing make me unable to hold down relationships, and this can be consoling at times.  The story makes sense of my experience – and relieves me of the responsibility to change.

And this is when fusion becomes truly problematic.

Because when we fuse to language our behaviour tends to ossify, which can reduce our capacity to adapt.

But if we can learn to hold language more lightly we retain our ability to adapt, and the world opens up before us once more.

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Sources:

  • Examining the Reinforcing Properties of Making Sense: A preliminary Investigation. Wray, Dougher, Hamilton & Guinther, The Psychological Record (2012).      
  • The Search for Meaning in Evolutionary Perspective and its Clinical Implications, Klinger, from The Human Quest for Meaning edited by Wong & Fry (1998)
  • Mind, Self, and Society: From the Standpoint of a Social Behaviourist.  Mead and Morris (1967)

 

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