To Write Well, Write Truthfully

**This blog was also published by the Swenson Book Development website.

 

How do you write well? Probably thousands have written about this. On the surface, it seems writing is about language, which to a large extent it is. It seems it is about which words to use, or how to find a unique story or approach. But from my point of view, it really is about the mind and body that writes. It is about being truthful and real. If you fake it, your readers will know it. You will know it. The plot or argument won’t hold together. When it’s truthful to you, it will engage others.

 

And you don’t merely know a truth intellectually—you feel it. A word of beauty is really a path for feeling to follow, or it reveals the path feeling took to get to meaning. Without feeling, words are empty code. Dead. When a sentence feels off or incomplete or like it’s struggling for breath, it is wrong, no matter how attractive it looks. Don’t get distracted by good looks. It is the heart that counts.

 

Feelings arise before words and memories do. They arise with the first hint of awareness. You probably have experienced not knowing what you want to write until you put something down on paper, or in your computer. The act of writing opens up the conscious to the depths normally unconscious. It is creating and thinking. It is revelation.

 

So the first step in writing and creating is being aware of feeling. I do that by meditating, exercising and reading. Meditation clears my mind and increases awareness and focus. Exercise energizes me and clears away blocks and obsessions. Reading provides imagery, insights, and intellectual challenges.

 

The philosopher, psychologist, and writer Dr. Jean Huston said in a workshop I attended, that immersing yourself in poetry makes beauty readily available to you. Beauty will then percolate through the unconscious and emerge in one’s speech and writing. The same with reading stories, psychology, philosophy, history and such. Reading reveals doors which meditation unlocks.

 

One meditation is to focus attention on the tip of the nose and count breaths. This develops a focused attention which is also peripherally aware of what is going on inside you. All you have to do is count to ten. Listen to the count. The directions for meditation or mindfulness might sound simple. It is the mind which adds the complexities.

 

In school, on hard plastic chairs, we sit near the edge of the chair so we’re neither slouched nor rigid. Close your eyes partly or fully, rest your hands on your lap, and put your attention, continuously, at the tip of the nose and feel the sensations of breathing. Feel the moving air, its temperature, consistency as you breathe in—and out. Inhale. Then exhale and say “onnnnne” to yourself. Continue to be aware throughout the breath. When the exhalation completes itself, allow the in-breath to happen on its own. Then exhale with “twoooo.” Just count. Gently maintain your awareness without trying to change the rhythm of the breath. Continue in this fashion, counting the exhalations until you get to ten. Then, instead of saying eleven, go back to one. Do this sequence once more until you get to ten, and again.

 

If any feelings arise, be kind to yourself. Notice what’s there and then return to the breath. No internal commenting is necessary. The same if any thoughts arise. Just notice the arising or the whisper of thought. Then let it dissipate as you return your attention to the counting and the feel of air passing in and out. That’s how you start. Two minutes for the first time is good. Your body will ask for more if you don’t force it.

 

If, or when, you get lost, and you lose the count or awareness of the breath, just focus on the fact that you noticed you were lost. This is the prime lesson. Everyone gets lost sometimes. It is the fact that now you are found, and how you respond to it that is important. Enjoy being found.

 

The meditation develops a sense of presence that is inherently creative and curious. Understanding will come more quickly to you. If you look at your ideas or writing in this state, you will readily notice what feels off or incomplete.

 

Another wonderful practice is proprioceptive writing, created by Linda Trichter Metcalf and Tobin Simon. It is a “method for finding your authentic voice,” and hearing your personal truth. It asks you to use a pen or pencil instead of a computer because when you write with the hand, you actually shape the words and thus have a greater ability to feel and hear what you write. It is especially appropriate for the brainstorm or first draft. Put your pen to the paper and write whatever comes to you. Maybe you have a question or topic in mind you want to explore—respond to that. If you get lost or confused, write down your confusion. “Write what you hear. Hear what you write.” Don’t edit. Just let your self go free. Edit later. Write until what you hear feels real, honest, exciting, and large enough to do justice to the topic.

 

Sometimes, when you don’t know where to begin an essay or can’t figure out how to answer a question, you need to begin with the confusion. Start your brainstorm or the essay or story itself by voicing your confusion. By going directly into it, it unravels.

 

Study yourself. When are you most clear and awake? In college, my best time was late at night, when the world was quiet and my school day complete. Now, it is the morning, when I’m fully awake but still close to dreaming. The morning sun—the freshness of the light—gets to me.

 

Think of writing as a process. To prepare, you immerse yourself in a topic until you are clear on what drives you. Then you brainstorm or do proprioceptive writing, recording initial ideas without care about spelling or craft—with honesty and feeling. Then later you craft. You plot. And then you test it, share it, think about how others will hear it, and re-write it. Actually, you constantly repeat the steps of the creative process. You prepare through immersion. You propose sentences, plot lines, arguments and counterarguments and question them. You then allow yourself to be aware of frustration and feelings. Then you incubate; you step back, take a walk in the woods or meditate or sleep on it. And in the morning, or after the meditation, the answer will be there, or you will have a new perspective. The material will be integrated. Illumination will follow.

 

When you get lost or don’t know what to write, return to the source. Go quiet. Work with your mind and body, not against it. But be diligent and commit. Commit to your work and to the process of writing itself. If you focus on the result, you will force it. Instead of valuing the ends over the means—the celebration, acclaim, the satisfaction of completing a project—love the process itself. To love the process is to turn your whole life into a creative act. It is to value each moment you live.

 

What a beautiful way to live.

 

 

Critical Thinking Part Three: The Process of Critical Thinking is Creative

In 1992, I saw a PBS television documentary called “The Creative Spirit” and it brought so much together for me. It proposed four steps in a process of creative thinking: preparation, frustration, incubation, and illumination. Just learning the techniques of an art is not enough to be creative. You have to develop a creative mind and attitude. I realized that critical thinking is also a process like creativity. You can’t just learn techniques and a vocabulary of “rational” thinking or problem solving and expect be a good critical thinker. You have to develop a whole process of living with a question or problem.

Here is an outline of the steps I propose for thinking critically about a question or problem:

1. Carefully construct and define the question or topic.

2. Prepare by immersing yourself in relevant material. Question sources, theories and assumptions. This is an area teachers know very well. As I described in an earlier blog, empathy and imagination are very helpful here. Define a thesis or first answer to the question, then confront that answer with an opposing antithesis.

3. Mindfully face your frustration, your fear of mistakes, or your anxiety when you realize your old ways of viewing the world won’t solve the problem or answer the question. Transform this energy into a broader focus on the task. Accomplish this by reflecting on your process. This requires monitoring what you’re doing, thinking and feeling, learning from mistakes, and directing the process accordingly.

4. Incubate: take a break, sit in silence, relax and let go of the whole question so it doesn’t overwhelm you, exercise, meditate or even “sleep on it.” Allow your mind the space to grow into an answer. Incubation can be the key for transforming frustration into the energy needed for persisting until a solution is created or discovered.

5. Insight: Formulate your new synthesis of the material.

6.In creativity, a testing period follows insight. If you create a script for a play, for example, you have to do a staged reading to determine if the play sounds right. In critical thinking, your conclusion must be tested. It is too easy to deceive yourself or get so committed to your old way of answering or solving a question or problem that you lose perspective. Or you can miss the implications of your answer. Use standards to facilitate testing: for example, evaluating the precision and clarity of the conclusion, the depth and breadth of the material examined, the flexibility and fairness in examining opposing positions, the implications of a theory. Test opposing theories to see which answer fits best.

 

Actually, these steps are more like conditions which make critical thinking possible. Each step or condition happens over and over again throughout the process. Questioning sources requires reflection on your process. You come to smaller insights in order to synthesize the material into a larger, more general conclusion.

 

These steps help the student integrate critical thinking into their whole life. The process recognizes, for example, that time off is required. It recognizes that the student’s emotions are part of the process. Without emotional awareness, students can get lost trying to figure out a complex question or complete an in-depth project. They lose the internal focus on understanding and shift to an external focus on being judged. Their drive to meet expectations, both their own and the perceived expectations of the teacher, can spiral into great anxiety. Mindful reflection gives the student the ability to recognize the early signs of anxiety. They can then step out of the spiral and return their attention to creating meaning out of all the information they are evaluating.

 

I think many teachers don’t recognize just what self-reflection requires. For example, in my school, we often ask students to reflect on their learning process. For students not familiar with mindfulness, sincere and skillful reflection is difficult. After one or two mindfulness experiences, I ask students “how many thoughts did you have?” Most students say they have few or no thoughts. They have little awareness of all that is going through their mind because they don’t know how to look. They need to learn a methodology of inner awareness. If they are unaware of what is going on in their mind, how can they self-reflect? And how can they use self-reflection to monitor and direct their critical thinking?

 

One example of an in-depth critical thinking project I used in some philosophy and history classes was a personal essential question project (PEQ). This gave students a way to shape their own education. A PEQ was a “big question” related to the course material requiring the formulation of a general conclusion or theory as an answer. The student chose their question, one which interested and/or intrigued, frightened, upset, excited them. It required research, analysis and synthesis. They would then present their research, reasoning and conclusion either in a lengthy essay or, occasionally, through a multiple-media presentation. This project usually took about four months to complete. Students undertook the project in addition to the regular classwork. Each student had a support group of other students. Every few weeks the students would get feedback on their progress either in person or through written comments on research summaries, drafts, etc. from me and/or their support group.

 

Defining the question in a way that a possible solution could be found was the first tricky step. Some questions could not be answered, only understood better. It was also tricky to pinpoint what the real question was which a student wanted to answer

 

Student essential questions varied greatly. They had questions about the environment, political systems, ethics, gender roles and power, the causes of anti-semitism, racism, the nature of bias, truth, suffering, violence, how to deal with their awareness of death, even what factors determine what’s fashionable. The project was like an intellectual rite of passage. It told the student that meaningful personal questions could be answered. It taught the student about applying critical thinking to their daily concerns.

 

Students theorized that culture helped people deal with death. That fashion followed what rich people did. That the way women were treated was correlated with the religion of the culture and with how the environment was treated. That there was such a thing as truth, but its not what most people think. Their conclusions were often creative—new to them, new to me.

 

Our intellectual work might seem to be about doing well in school or formulating ever deeper and wider generalizations or theories—creating intellectual gems. But as I said, it is not ultimately about those gems. Our ability to think critically is part of our larger ability to learn from and live our lives more deeply and thoughtfully. It is about improving our ability to better integrate information, synthesize conclusions, and reflect on our beliefs, actions and decisions so we can better understand the effects of those actions and decisions on others and our world. And to use emotion, empathy so we can also be more ready to act appropriately on what we understand.