An examination of my career progression from a holistic perspective

The question “Who am I?” invariably sets the stage for a journey to self-discovery. It is not a biographical or historical question that seeks information about a person’s origin or social status.

my love and my call to this field came from a belief  that we needed in  therapy  was a holistic perspective there are a number of challenges the first as any time we try to change a conventional system on are natural human instinct is to come to protect torrential  in our turf in our expertise and people have decades the training in all the sudden they’re like now I’m supposed to do something different that’s very scary but I think if you can bring the perspective back to people love this isn’t necessarily changing what you do but it may be changing the way in which you do it that’s a holistic perspective and I find that much less threatening to people practicing in conventional circles  than the idea that they’re going to have to acquire whole new Set of  tools and skills and knowledge base

have dear friends and colleagues who are holistic providers from every walk a professional practice whether they’re a practicing surgeon  or they’re an acupuncturist I also have people in all of those worlds that ok maybe even be doing integrated recovery practices art necessarily very holistic in their perspective they don’t necessarily consider the mind the body the spirit the relational the environmental  the social all of those aspects so it doesn’t really matter if you’re too

tool is a scalpel  or an acupuncture needle it’s really the lens through which you look at in relate to the person that you’re interacting with and I really think that all health care professions have within them the capability to doing that and more importantly I think that that’s what patients  and individuals want their health care

holism and how it can be applied to career progression

Holism is Fairley broad an nebulous term, it can mean many things to different people what holism   essentially is it’s a kind of our way of viewing the world as a whole an  inter connected interdependent entity everything is connected to everything else and it’s a reaction to scientific reductionism in particular. The idea became particular strong on the 19th century that one should study nature and for that matter society by chopping it up into small peace’s and examining those small peace’s  and really understanding them and people a especially the late 19th or 20th century certain people had great problems with understanding this way of understanding the world argue that by focusing so much on  this kind of mechanistic and reductive science people losing a sense of  the whole  and the way everything was connected to everything else  so various scientists and intellectuals and writers then kind of developed what we consider to be  a  body of holistic thought over the course of the 20th century and I think one of the most important aspect to that is ecological holism this ecological world view that very much sees the world and everything in it as deeply interconnected  including human beings who are not seen as something outside of the natural world  but apart all these  interconnections beginning in the eighteen hundreds science defined first medicine then psychology , now the roles are starting to reverse as psychology or several centuries corporate capitalist culture did meet the needs a majority of people perhaps as late as the nineteen fifties in 2011 Occupy Wall Street another’s observed into it that mainstream corporate capitalist culture was no longer meeting the needs of a majority of people

informational interviews , I conducted  lots of informational interviews with people who are already doing what I was  considering for myself ,they were able to provide a wealth of information on how they did it why they chose it what they love most about it what they love least about it. I asked  specific questions and  concerns about the career that I was  considering.  I also did  job shadowing so I could  also explore which careers were right for me by doing some job shadowing this simply means giving getting a sense of a day-in-the-life off so that I was in a better position to determine whether it’s something that I wanted. When i decided to start a coaching business i did on the side for two years while I had a full-time consulting job before I jumped into it as a full-time. I also did volunteering and interning. Volunteering and interning was a great way to get a sense of whether it’s something that I wanted to pursue more seriously.

Past progression, my dream was to be an athlete as a teenager and compete on the world stage , I had a achieved that and a big part of helping me achieve that was my search for answers. I came from a poor family, and my identity the way I was defined was I would accept working in a factory. Not that their anything wrong with that, I started to work in a factory very young and had to drop out of school as my mum was ill, and dad got injured at work. So I had to grow up fast, though my burning ambition was to compete around the world. So I saved some money and hired a coach who had a therapeutic background which helped me to overcome many imitating beliefs  I had.

Injury had cut my career in athletics short and I then decided to become a coach myself and I studied hard went to university and completed many courses I had a thirst for education,  worked at the highest level as a coach in football then felt it was time to move on and I worked for a number of years with young people in care homes and secure unit. This helped me to develop and understand people much better until I decided to leave that field and set up our own training company  and 1 to 1 practice. All through out I have been committed to life long learning and I guess I have more or less tumbled into one thing or another.

Today many people approach their education pragmatically. They ask, “How will learning this prepare me for a job?” The implication of such a question is that if it does not help me get a job, it is not worth studying.

However, putting bread on the table is not all there is to a happy life. Life’s circumstances and experiences compel us to think about things beyond our daily bread. If this line of reasoning is right, if we cannot help but philosophize, then should we not learn to do it well? One way of learning how to do it is to listen carefully to others who have philosophized from many different times and places. We can learn by example even when we disagree with the views of those from whom we learn.

Depth and breadth of view, reflexivity, comprehension of complex arguments and texts, and the ability to think critically and objectively are all skills and abilities honed through the study of philosophy, claims Bertrand Russell. (Russell, 2007) Together these represent a mental toolkit that allows for a deeper and more systematic understanding and approach to the demands common in almost any competitive modern work environment. Philosophy is in large part concerned with the fundamentals that underlie our thinking, perceptions and beliefs. In thinking, as in most everything else, a sound understanding of the fundamentals is essential to success. Philosophy looks at the mechanics of rational thought and the fundamental assumptions that go into our general understanding of the world in order to better understand any particular theory, belief, idea, or problem.

My life did not always go to plan, I had dreams and ambition’s to be one thing or another though at some point due to personal circumstances I had to find acceptance. An acceptance is profound in that it exposes us to the raw, unadulterated experience of our life at this moment. It is the only way to meet life as it is, to face challenges and draw on opportunities as they present; everything else is fantasy, imagination, and hope. And these have never been effective strategies to cope, be resilient, and kick-start change.

My Current position  is I find myself on a path of making a difference in the world I run training courses and do one to one session helping people learn to overcome challenges and setbacks.Be the best version of themselves.

Self-knowledge is an important virtue. This importance derives at least partly from the fact that self-knowledge enables us to pursue goals that we find personally fulfilling instead of being controlled by external, to some extent haphazard, influences. The idea that philosophical counselling is essentially ‘world view interpretation’ (Lahav, 1995) or ‘critical examination of life-directing conceptions’ (Schefczyk, 1995) becomes understandable from the stand-point of self-knowledge: the self that philosophical counsellors wish to elucidate by their questions and remarks certainly includes the counsellees’ conceptions. But we do not have to reduce the philosophically interesting self to beliefs and other such relatively cognitive elements. The virtue of self-knowledge also concerns our bodies and emotions.

Knowledge of the external world can be seen as a virtue to the extent that it enables us to lead personally satisfactory and morally acceptable lives (Cohen, 2005; Maxwell, 2000 and 2007; Ryan, 1999 and 2007). The truth of our beliefs about physical and social realities is important because the success of our activities depends on it. Ignorance may also lead us astray with respect to morally required ends. In our time knowledge of ecological threats and disasters, for example, might be seen as morally important.

Future plans/expectations are to carry on learning and doing what I do, though I am open to other possibilities. I want to carry on reaching as many people as possible through courses, books , audios and keep on learning doing different courses learning from different people. Be the best  I can be.

Self-knowledge has a variety of dimensions and philosophers have proposed, and continue to propose, a host of different methods to explore or to establish the principles of a very particular form of knowledge such as this. Traditionally, empiricist and rationalist approaches have dominated the epistemic views of self-knowledge. The latter starts with Descartes, or even earlier, and continues until Kant; the former includes Locke and Hume. In fact, if one thinks of Hume and Kant as the most relevant modern representatives and the culmination points of both approaches to self-knowledge, it would seem perfectly acceptable to suggest that introspection plays a determinant methodological role. In the first case, let us remember what Hume famously said regarding his own mind and what he finds there: “For my part, when I enter most intimately into what I call myself, I always stumble on some particular perception or other, of hot or cold, light or shade, love or hatred, pain or pleasure. I never can catch myself, at any time without a perception, and never can observe anything but the perception” (D. Hume, 1984).

Openness to new ways of understanding ourselves and our world is a cognitive virtue (Lahav, 2001, 2006; Mattila, 2001a; Tukiainen, 2000). Occasionally we need radically new perspectives and novel concepts, and some of these notions may not be logically deducible from our present views. Such changes in point of view may be identical with, or at least lead to, re-evaluations of our situation. Reframing can also affect our feelings and behaviour, as Epictetus and many other philosophers have recognised (Cohen, 2003 and Mattila, 2001b).

Self-discovery leads to the development of the ethics of self-mastery. Many ethical systems prescribe how the individual could attain self-mastery by means of critical self-examination or self-analysis. Once such critical self-examination or self-analysis is successfully carried out, the individual begins to use himself, his personal preferences, as the standard of what is right or wrong. This is the background to the Confucian, Kantian and Existentialist ethics of categorical imperatives. Even in religious ethical systems that attribute the source of the moral law to divine authority, the individual still has to take a leap of faith to discover God’s purpose for his existence, which he then internalizes.

The principles articulated above are probably going to have their most accessible form in social learning group processes.

Holism is a rich and complex topic yet deeply simple and foundationally resonant,

The insistence of our society to view problems from one point of view this is the problem with linear thinking in general it’s the idea that there’s one problem one solution there are no isolated events all events are interactions between different events happening on different planes.

I have come to believe spirituality and science were separated at me for historic reasons and that it’s time now to reunite. In a single world fear that can encompass the best of our spiritual traditions and the best of scientific traditions. In my opinion  not that I am advocating people don’t take prescribed drugs I am also not medically  qualified to make a judgement, though pharmaceuticals  in my opinion almost never deal with the reasons why peoples mental health  problems exist while they frequently create new health problems and side effects of their activities the nature. The body is only as strong as its surrounding environment and their fuel we feed ourselves. Holism is based on the understanding that the whole is greater than the sum of its parts. Illness does not occur without a cause underlying causes of disease must be discovered and corrected in order for a person to get recovered from illness symptoms express the bodies attempt to heal or the body telling us it is sick. If we treat symptoms without looking at their cause the symptoms return and the illness has grown stronger. My understanding is much of the allopathic medicine works by suppressing the symptoms of illness instead of removing causes.  The elimination f the symptoms is not the same as elimination of the illness itself. Looking at every aspect of ones health, social, emotional, spiritual and physical. a more holistic, more human approach to mental health


Hickson, H. (2011). Critical reflection: reflecting on learning to be reflective. Reflective Practice, 12(6), 829–839. Retrieved from:

Achenbach, G., (1998). On Wisdom in Philosophical Practice. Inquiry: Critical Thinking across the Disciplines