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Education is a mess – is there an integrative way to teach?

I have updated an introduction to the SunWALK model of human-centred studies; 

SunWALK: Summary of the main meanings of the components represented in 
the model and its ‘logo-diagram-mandala’ – providing a teacher’s process model 

 

sunwalk-logo

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SunWALK: Summary of the main meanings of the components represented in 

the model and its ‘logo-diagram-mandala’ – providing a teacher’s process model

Give me a brief introduction:

SunWALK grew out of reflection on many years of teaching children and adults and particularly a period of five years teaching in a RC middle school – theorizing my practice via a PhD and practising my theory day-to-day.

SunWALK simply says that the quality of all of our lives will be higher if we undertake all education within the framework of deepening our humanity.  

Deepening our humanity is a matter of developing technical competencies within the chief dimensions of the human spirit; Caring (the Humanities), Creativity (the Arts) and Criticality (the Sciences & Philosophy) – all in local, national and world Communities.  These are the ‘4Cs’ of the model – 3 intra-personal, 1 inter-personal.

We and our one planet will be better of if all of the technical stuff, from learning to read to Masters degrees in engineering, take place in the context of humanization/the 4Cs.  This requires international, national, school & classroom commitment to deepening the best of being human as the context for learning the technical.

We can’t afford to have character and morality and compassion as hoped-for accidental outcomes.  Moral Education, PSME, RE etc. don’t work as bolt-on extras.  They need to be the general context in which competencies are developed.

It is a model based on the energy flow of the human spirit – that is the given. That is physical, mental and spiritual energy that flows through all living human beings.  

That energy, the human spirit, is the true ’stuff of education’.  With the best of the past teachers need to equip children to face tomorrow’s challenges which will always be a mixture of new problems combined with eternally recurrent problems.  Building all education with will be the medium with which the teacher works to nurture and challenge balanced development.

Today we have lost the balance between specialization, and whole-systems thinking and acting – SunWALK model brings into harmony the best of ‘Western’ & ‘Eastern’ world-views. 

OK – so what’s the ‘Sun’ and the ‘WALK in the model’?

The ‘Sun’ = the individual’s spiritual inspiration & values sources – accumulated and ongoing, as operating internally and as expressed in speech and behaviour. 

WALK = Willing & Wise Action through Loving & Knowing – here seen as the general goal for education, and as the interiority, character and behaviour of the student. 

The model/logo combines a range of sub-models including the following:

a) An ‘interior’ model of the human spirit – in relation to ‘the world’.

b) A model for re-positioning education within being & becoming human – in the world with others.

c) A general model of the curriculum – for primary, secondary and higher education.

d) A framework for the analysis and evaluation of teaching episodes or projects.

e) A model of education that makes non-faith-specific spiritual and moral education intrinsic to all learning.

 

THE MODEL AND THE PROCESS IN ONE (long) SENTENCE: – 

The SunWALK model of spiritualizing pedagogy sees human education as the 

storied

development of 

meaning, which is 

constructed, and de-constructed, 

physically, mentally and spiritually, through 

Wise & Willing

Action, via 

Loving and Knowing – developed in 

Community, through the

‘Dialectical Spiritualization [1]’of 

Caring, Creativity & Criticality processes, all undertaken in the light of the 

‘Sun’ of chosen higher-order

values and beliefs, using best available,appropriate 

content.

These underlined concerns are central components and focuses of the practice and theory in the model. 

This is an intense combination of theory and practice.  It automatically requires the teacher to practice their theory and theorise their practice – dynamically as practice-based research.  It automatically enables the classroom to be connected to the school & community as a whole and to e.g. a relevant department in a university.

It attempts to suffuse all teaching with the demands, challenges and joy of being human in the world with others.  But it seeks to bring together the Whole and the parts, the ineffable and the concepts – not just concepts because as Heschel (1971:7) says, “Concepts are delicious snacks with which we try to alleviate our amazement.”

The diagram/logo/

The outer ring of the SunWALK logo combines two dimensions:

1 ‘Community i.e. the social,interpersonal dimension of interaction with other individuals or groups.

2  ‘Cultural sources’ including such dimensions as the traditions, the political & the legal.  

The three major divisions of the arts,sciences and humanities are here thought of as the stored, yet potentially dynamic, accumulation of knowledge and beliefs and procedures – everything from galleries to written laws of physics that the individual can draw upon or be influenced by. This is the ‘stuff out there’ rather than the interiority of consciousness in which there is the perpetual flow and re-shaping, focusing de-focusing etc. of heart-mind.

In SunWALK everything within the inner circle = a representation of ‘interiority’, i.e. human consciousness – the human spirit. 

The human spirit is presented intra-personally as 3 ‘voices’ – 3 modes of being & of engaging with reality & of knowing.

The three emanate from the singleness of ‘heart-mind’, consciousness.  

They are presented (metaphorically) as the ‘primary colours’ of Creativity (the yellow of inspiration), Criticality (the blue of reason) & Caring (the red warmth of love). 

Creativity is the ‘I’ voice of subjective engagement via an artistic medium – it is concerned with subjective knowing and is particularly related to the core virtue ‘beauty’ and its products are of course ‘the Arts’. 

Criticality is the ‘IT’ voice of objective engagement which enables progress in the Sciences ( & Maths., Philosophy and ‘critical’ studies). It is concerned with objective knowing – and it is related particularly to the core virtue ‘truth’.  The products of course are the sciences and technology  – but also philosophy and critical studies.

Caring is the ‘WE’ voice which enables moral engagement – for progress in the moral domain and in service of others. It is concerned with social knowing – related particularly to the core virtue ‘goodness’ and to ‘the Humanities’. 

All three of course need to be conditioned by the pre-eminent virtue of justice.  All students need to have these ways of engaging with reality developed in a balanced way.  High technical competence combined with moral dwarfism leads to ……

The physical dimension is seen as the instrument for the flow of spirit in all of its forms – e.g. via dance, drama & PE and sports.

Each individual develops her/his I, WE and IT voices, the 3Cs, via socialization, starting in the family, the local community and then later in formal education. A sense of justice is seen as paramount intrapersonally as well as inter-personally i.e. it enables us to engage with that which is beautiful, good or true with balance, clarity & due weight.

The essential process in all 4Cs is multi-level dialogue. In the case of the individual dialogue is seen as meditation, reflection and inner-talk. In the case of groups it is dialectical process via consultation.

The ‘Celtic’ knot that surrounds the central shield indicates that the 3Cs are simply aspects of the one human spirit– the flow of ‘heart-mind’.

The white shield at the centre represents the meditative state in which there is no ‘focused’ engagement via one of the 3Cs – and in which there is relatively little of the interference or chatter that we experience in the unquiet mind. 

This can enable us to ‘go beyond ourselves’, i.e. transcend our normal knowing – any of the 3Cs (I, WE or IT modes), as gateways, can be a pathway to the transcendent and to subsequent improved insight into reality.

The black dot at the centre is the ‘well-spring’ of consciousness. For artists (and great scientists) it is the Muse. For religionists it is the voice of God within (albeit distorted by the dust of self). For non-religionists it is the inner source of spirit as energy & inspiration – the bits of realization and insight that come to us for which we don’t make an effort.

Educating the human spirit is seen as nurturing, and cultivating, the life-force which culminates in the developed human who, through higher-order consciousness, realizes abilities from within Caring, Creative or Critical engagements. 

Teaching is seen as nurturing and cultivating what is normally present, almost from birth, & certainly by the time we go to school – namely the flow of spirit expressed in nascent forms of Caring, Creativity, and Criticality – in Community with others. Holistic Learning takes place when the learner uses Creativity, Criticality and Caring – in Community – inspired by higher-order values – in dynamic combinations such as Creativity providing texts for criticality – which then, via dialogue, produce/attract the spirit for more creativity.

In SunWALK spirituality is not a dimension; it is the model as a whole. In SunWALK moral education is not a dimension – it is intrinsic to all of its praxis. 

The SunWALK logo can also be seen as a mandala, or even as a plan drawing for a fountain or an ‘arts centre of light’!  

SunWALK is a major shift to a process view of the world, of being human and of educating our young people. It rejects a worldview that is limited to the mechanistic, the ‘human-as-computer, the fragmentary and the materialistic; seeking instead modelling that is based on flow/process, holism and the spiritual.   

SunWALK is designed to enable teachers and students to become agents of change to transform a world that is still operated as atomistic, mechanistic and materialistic into one that is holistic, dialogic, and derived from the best processes and products of the human spirit.

The SunWALK logo and model of education Copyright Roger Prentice 1995 & 2009

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SEE ALSO these allied blogs –

 Human-centred courses –

 Dictionary of Concepts

Home is HERE i.e. my ‘meta-blog’ -The ´1000 ways …of Celebrating the human spirit

 

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A slide version of the SunWALK holistic education model – on what it is to be fully and positively human

A slide version of the SunWALK holistic education model – on  what it is to be fully and positively human:

 

HERE

 

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What’s the difference between spirituality and religion?

What's the difference between spirituality and religion?

What's the difference between spirituality and religion?

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How do you answer the question above?

Below is how far I have got with this issue.

Spirituality is how we relate to the unknown and unknowable – to Ultimate reality – and the meaning and motivation we derive therefrom.

Our worldview, as a consequence, is how we ‘read’ the world. Our worldview includes that of which are conscious, plus that which derives from enculturation.  Becoming more fully conscious of Oneness, and acting accordingly, is our purpose.

Religion is the agreed set of relationships, teachings and customs held in common with any religious group of which one has membership.

Progress in spirituality is measured by regularly bringing oneself to account – in relation to the standards of your spirituality, world-view and religious group/s (if any).

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Etymological issues:

The English word “religion” is derived from the Middle English “religioun” which came from the Old French “religion.” It may have been originally derived from the Latin word “religo” which means “good faith,” “ritual,” and other similar meanings. Or it may have come from the Latin “religãre” which means “to tie fast.”

Doing your own research:

A very good starting point is provided by the Ontario Consultants on Religious Tolerance.  See HERE

The definitions I like best from this source are;

George Hegel: “the knowledge possessed by the finite mind of its nature as absolute mind.”

Paul Tillich: “Religious is the state of being grasped by an ultimate concern”

Others are;

The Religious Tolerance group tell us that David Carpenter has collected and published a list of definitions of religion, including:

Anthony Wallace: “a set of rituals, rationalized by myth, which mobilizes supernatural powers for the purpose of achieving or preventing transformations of state in man or nature.”

Hall, Pilgrim, and Cavanagh: “Religion is the varied, symbolic expression of, and appropriate response to that which people deliberately affirm as being of unrestricted value for them.”

Karl Marx: “Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.”

Don Swenson defines religion in terms of the sacred: “Religion is the individual and social experience of the sacred that is manifested in mythologies, ritual, ethos, and integrated into a collective or organization.”

Paul Connelly also defines religion in terms of the sacred and the spiritual: “Religion originates in an attempt to represent and order beliefs, feelings, imaginings and actions that arise in response to direct experience of  the sacred and the spiritual. As this attempt expands in its formulation and elaboration, it becomes a process that creates meaning for itself on a sustaining basis, in terms of both its originating experiences and its own continuing responses.”

He defines sacred as: “The sacred is a mysterious manifestation of power and presence that is experienced as both primordial & transformative, inspiring awe & rapt attention. This is usually an event that represents a break or discontinuity from the ordinary, forcing a re-establishment or recalibration of perspective on the part of the experiencer, but it may also be something seemingly ordinary, repeated exposure to which gradually produces a perception of mysteriously cumulative significance out of proportion to the significance originally invested in it.”

He further defines the spiritual as: “The spiritual is a perception of the commonality of mindfulness in the world that shifts the boundaries between self and other, producing a sense of the union of purposes of self and other in confronting the existential questions of life, and providing a mediation of the challenge-response interaction between self and other, one and many, that underlies existential questions.”

My final question – “Why are there so many religious intolerance groups?”

To read the full article by the Religious Tolerance group go HERE

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True achievement, success and happiness lie in being fully and positively human –

through our caring our creativity and our criticality –

developed via service to the communities to which we belong.

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All postings to this site relate to the central model in the

PhD. Summaries are HERE

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Coming Home: an Introduction to Spirituality

There are many who yearn for spiritual food who are put off by the antics and corruption of religions. Perennial Philosophy or mystical paths such as Sufism can provide that food. But what are the basics of this core belief that transcends religions?

This is the beginning of an attempt to provide such a n i.ntroduction. Currently I am developing it in a question and answer format.

 

 

 

 

 

 

Coming Home

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Waking up to the Spirit you have always been

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A book for the non religiously spiritual.

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Roger Prentice

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Introduction:

 

This is an attempt, using questions and answers, to present simply and clearly the truth about being spiritual – initially without reference to religions.

 

This is for family, friends and students – and all those who want to realize, i.e. realize the deepest in themselves. I haven’t achieved this to a high order. Many of you can out-do me in many good things. But it seems my task is to collect and re-present these insights. I am painfully aware of my shortcomings. But as Heschel says to be human is to suffer the knowledge of the difference between what we should be and what we are. The only ‘crime’ is to say ‘that’s the way I am and I’m not going to change’. To say that is also very dangerous. We are all designed to struggle toward our own perfection – to become more and realize our gifts more fully in the mutuality of love.

 

This is an action-based account i.e. there are a range of simple ‘To do’ practices that can help you relax into:

To do: Sit quietly as often as you can – and let your breath breathe you. (More to follow)

 

Part 1 is an attempt to present the ‘bare bones’ without reference to the great and the good, or to philosophies or religions.

 

Part 2 goes a stage deeper and introduces ideas from some of the great and the good – people such as Ken Wilber.

 

Part 3 goes deeper.

Coming Home

Part 1- Re-finding our-selves = re-finding the spirit we thought we had lost

 

Q. What is spirit?

A. All that isn’t simply physical.

 

Q. Does that mean mind as well as feelings?

A. Yes if we put mind and heart together we get ‘heart-mind’. Heart-mind = our interior landscape or simply consciousness – the great inner ‘sea’ of feelings and thoughts. Neither heart nor mind in this sense are physical.

 

Q. Is that all spirit is?

A. It a) is the life-force b) the force of attraction that holds all bodies together and c) it is walking on in the right spirit – until all becomes Spirit.

 

Q. Are there other names for the spiritual?

A. Yes many – love, energy, chi etc.

 

Q. So spirit, or love as attraction, holds everything together?

A. Yes. Another definition of being spiritual is ‘to live for others’, to be of service.

 

Q. What else comes from spirit, apart from the warmth of love?

A. The light of the mind, knowing. ‘Warmth and holding together’ and ‘the light of seeing and knowing’ – both flow from love.

 

Q. What about everyday activities? Is walking spiritual?

A. It can be.

 

Q. Is running spiritual?

A. It can be.

 

Q. Is Sky-diving spiritual?

A. It can be.

 

Q. Is sex spiritual?

A. It can be.

 

Q. Is breathing spiritual?

A. It can be. The great yogic teaching is that the breath is that which connects the physical and the spiritual.

 

Q. Why ‘can be’ in all of these?

A. It is ‘yes’ if we a) re-cognize such activities in the context of the spiritual and b) realize the eternal in ourselves.

But it is ‘no’ if we remain tied to the miseries of our own ego.

 

Q. Does that mean that everyone is spiritual?

A. Yes but each needs to plug in and switch on! We all spring from the Whole, just as sunlight emanates from the sun. But we have to allow ourselves to feel, & acknowledge, the awareness that deep down we know was there from the beginning.

 

Q. Is being spiritual a normal state of being?

A. Yes it is simply being more than self-centredness. It is being conscious of the Whole/the Source/the Spirit that is beyond our individual ego. This consciousness gradually widens the circle of its concern and allows us to lessen our attachment to our ego.

 

Q. So loving more widely – like the outflowing circles from a dropped stone in a pond – is freeing?

A. Yes – those who really achieve insight cease to be run by the pleasures and torments of the the ‘small self’ – the ego and tru freedom increases..

 

Q. Isn’t this something that only special people – saints or mystics – can do?

A. No it is part of being human and we all have such experiences. But we fail to realize their closeness and fullness, mainly because they are so simple & there all the time – we’ve failed to notice, for want of quietness and contemplation! In any case we are all mystical just as we are all philosophical its part of the package of being human – just as much as is being social, sexual and creative.

 

Q. How do we make those experiences a stronger part of our lives?

A. Contemplation or meditation – as one source says ‘Be still, and know …’.

 

Q. How do we stop or prevent ourselves being spiritual?

A. Not staying conscious of that Whole from which we spring (emanate). And by staying attached to the pleasures and torments of ego-identification.

 

Q. Is there any other sense that someone might not be, or stop being, spiritual?

A. When they are attached to any thing that prevents her/him from experiencing their true Self.

 

Q. How many kinds of attachment are there?

A. Many – we think of gross ones such as alcohol and drugs but many are subtle – materialism, status etc – some are very subtle, perhaps ultimately even the attachment to not being attached!

 

Q. What do I do if violent or filthy or self-destructive thoughts or ‘demons’ come into my head?

A. Let them pass as though they were moving across a cinema screen and say, ‘Hello good morning/ eve etc, thank you and goodbye.’ Our True Self is not our thoughts. Thoughts come from the ego.

 

Q. Why what good would that do?

A. It will help you understand that you are not your thoughts.

 

Q. If I’m not my thoughts then what am I?

A. You are part of the Whole, in the temporary emanation and form of being uniquely you for 80 or so years.

 

Q. The Whole of what?

A. The Universe and beyond (everything – and all that is beyond that isn’t a thing!)

 

Q. What else am I?

A. You are star-stuff made conscious (SEE the 3 recent BBC physics documentaries called ‘Atom’.)

 

Q. What else am I?

A. You are ‘a hairy bag of sea-soup’. (This is not only a joke but is an accurate statement about our physical make up and evolution!) Science and spirituality are two ways of approaching truth.

 

Q. Do rituals and practices help?

A. Yes providing we don’t allow them to breed complacency, narrowness, and self-satisfaction i.e. a state of attachment. The most important are contemplation/meditation, prayer, and service to others.

 

Q. What really is contemplation or meditation?

A. Being still to experience our True Self, instead of the mind chatter and ‘TV interference’ of the ego.

 

Q. And what is the ultimate secret of the universe?

A. It is pointed to, not described, in these the final sentences of Wilber’s The Eye of Spirit;

When the great Zen master Fa-ch’ang was dying, a squirrel screeched out on the roof. ‘It’s just this’ he said, ‘and nothing more’. SFB P.258

 

Q. I don’t geddit!

A. Here it is again from another master;

The world is illusory

Brahman alone is real;

Brahman is the world. (SFB p19)

 

Q. Still don’t geddit!

A. Here it is again from another master;

There is neither creation nor destruction,

Neither destiny nor free-will;

Neither path nor achievement;

This is the final truth. (One Taste p468)

Q. Still don’t geddit!

A. ‘Walk on‘ (The Buddha). Walk on in the right spirit – lighten up and have forgiving and compassionate fun – until all becomes Spirit.

 

End of Part 1 (To be developed)

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All postings to this site relate to the central SunWALK model in the PhD.

Summaries are HERE

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Although it needs revising I share a paper which I think I presented first in Mexico – some of the thoughts might be useful to others.

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The Ineffable in Everyday Teaching-

doorways to spiritualization as

that which makes of the parts a whole


 

By Roger Prentice:

 

part of SunWALK

an integrative spiritualizing model of Holistic Education

 

 

Ineffable:

1 too great or intense to be uttered in words

2 too sacred to be uttered

3 indescribable; indefinable

 

Sacred:

Worthy of or regarded with reverence and awe

 

Awe

Overwhelming wonder

 

What is the shape of the wind?

There is a Zen notion that the shape of the wind is the shape of the branch round which the wind blows.

 

 

 

1 Introduction: – what am I actually doing with this thing called holistic education?

 

What is your answer when someone says about Holistic Education, “What exactly is that?” How happy are you with the answer you give, especially if it is in just a short conversation, when you sense that you, and the other person, are ‘from different planets’, metaphorically-speaking? This has happened to me and I’m first going to tell you the story of how I didn’t handle such a situation very well at all.

A few years ago I was invited to Windsor castle for a weekend. Its not the kind of thing that has happened before, or since, and I don’t know how I came to get the invite, but I did. It wasn’t from Her Majesty or the Duke, but from the man in charge of running courses, mainly Christian weekends, in a centre attached to the very beautiful St George’s chapel, which is the royal family’s own sacred spot, within Windsor castle. By the way we all had to pay for our accommodation.

No member of the royal family attended that course, though apparently they quite often do. Instead, at a pre-dinner drinks party, I found myself, for a few minutes, with the General, that is the Governor-General, who is the boss of the castle, on behalf of her majesty. He must have been a general from one of the guards regiments because he was about 3 metres tall, and wearing very very expensive Harris Tweed suit. “Hello”, he said, “ and what do you?”

This is the answer I didn’t give;

 

Well General I devote myself to that ineffable space, mystical almost, between the three modes of engagement of the human spirit, caring, creativity and criticality, that, for me, perform a magical dance, when I’m in holistic education dialogue with children or adults.”

 

That’s what I didn’t say. But that’s the truth of the matter. That’s what I actually do. That’s what I, and many who seek to teach holistically are about. Hopeless idealism I know – but it stops me from hanging around street corners, or entering organized crime!

I couldn’t really tell it as it is. So instead, of course, I muttered, a bit half-heartedly, something about trying to cater for the whole child, the usual stuff that is written in every school prospectus, but which, if you scratch below the surface, has little or no meaning compared to what actually goes on.

It’s not easy is it – to capture the essence, the heart of holistic education, and then communicate it succinctly? What is the essence? Where is it to be found? Can we bottle it? If it is in front of us would we recognise it?

 

2 Individual genius: – as creator of doorways to the ineffable

 

Even if we recognize the heart of the matter do we know how it can be developed in other teaching, in our case in holistic teaching? One of my all time heroines, is the educational drama teacher Dorothy Heathcote. She is probably one of the two or three greatest practitioners of holistic education there is, and probably the only true genius I have met. But it seems to me she has a problem; and so do we, with her. The problem is that after nearly half a century of inspiring teaching no one seems to have captured what she does in such a way as to make it replicable within mainstream teaching. This is partly because mainstream teaching has become more and more instrumental, positivistic an mechanistic, but partly it is to do with the special nature of what she does, and who she is. Even describing what she does is not easy – even though countless generations of teachers have been influenced by her. A relatively recent doctorate by Sandra Heston is an exception to the lack of good description. Sandra Heston has also undertaken the monumental task of classifying Dorothy Heathcote material. Sandra’s web-site at http://www.partnership.mmu.ac.uk/drama/HESTON/default.html will tell you;

 

Dorothy Heathcote has been described as one of the greatest teachers of this century. In spite of being labelled an early academic failure, she was to metamorphose from “Yorkshire mill-girl weaving war-time parachutes…to internationally-renowned ‘guru'”

 

She changed the way many teachers thought about both drama and the school curriculum. Essentially self-taught, Heathcote was a practitioner and disseminator of a unique methodology based on the use of drama as a tool to stimulate holistic learning.

 

Having watched her work, and having interviewed her, I agree with Sandra that Heathcote should be seen not just as a great teacher of educational drama, but as a great educator. However she more than other great educators, such as Professor Matthew Lipman about whom I will speak later, has a magic that is difficult to define or imitate or reproduce. The difference between the merely great and the genius, is that the genius creates a new reality, and makes you see things differently and not just better. The genius is much more independent of what has gone before. She uses it, but transcends it, and thereby creates a new reality.

There is also the fact that to understand Dorothy you have to learn her language, she talks for example about giving children the ‘mantle of the expert’, by which she means empowering children in dramatic role-playing. She on the other hand is barely conversant with the language of say the holistic education community. Effective translators are called for! I can’t tell you what her magic is. You can see it, she still teaches, or via a video from the University of Newcastle. I will tell you however of what I actually observed. At the age of 73, this short stocky woman is capable of standing straight for 3 or 4 long days directing 70 young adults, students with learning disabilities, some very severe. Added to the students there was a company of actors, students from a high school plus other adults. Through continuous improvisation, she created a magical experience for all. Out of what? Out of Shakespeare’s Julius Caesar or Midsummer’s Night Dream or some other such play, or out of real, important happenings in the communities to which the children or students belong. I had never even heard of such a feat, let alone witnessed, until comparatively recently. Yet she also works with senior managers, the mentally ill, police, and teachers – and, in his heyday, Marshall McLuhan, so she let drop!

 

Emulating the magic of individual genius is one challenge, but understanding the essence of holistic education generally is another equal challenge. Our challenge is to make the magic that the individual genius weaves, and something of the essence of holistic education generally become part of every good teachers work. Perhaps we an never fully replicate outstanding individual genius but we can learn some of the characteristics that will enable the rest of us to teach a level or so higher than we otherwise would. In this experience of the Whole is vital, but so is knowledge of the parts. By having the means for the former we can stop ourselves being trapped, as mainstream education is trapped, in the hell of fragmentariness.

 

3 A literary leaning: – in looking for doorways for the ineffable

 

Studying holistic education, as well as defining it, leads to practical problems. I can’t be the only one who has problems with the ironical difficulty of having to study and talk about holistic education in linear and fragmented ways. I have this problem right now. My heart is full of stuff I long to convey to you but it has to be communicated mainly left-brain to left-brain – its fragmented and linear when the reality is whole and complex. To what should I turn for help? What doorway might I open? If I could paint I would try to paint you some pictures, something a bit more subtle than an odd overhead transparencies or two. If I could dance perhaps I would try to dance some of my personal truth – but that would not be a pretty sight, and I fully intend to spare us both that embarrassment. So I’ll read you three short poems by different poets, very simple poems, but ones that help define one of the doorways to the ineffable heart of Holistic Education.

 

Shallow Poem

I’ve thought of a poem.

I carry it carefully,

nervously, in my head,

like a saucer of milk;

in case I should spill some lines

before I put them down. Gerda Mayer

Here is another equally short, equally brilliant poem this time by Stephen Spender;

 

Word

The word bites like a fish

Shall I throw it back free

Arrowing to the sea

Where thoughts lash tail and fin?

Or shall I pull it in

To rhyme upon a dish?

 

And thirdly by Charles Causley;

 

Kelly Wood by Charles Causley

 

Walking in Kelly Wood, gathering Words

Frail as spilt leaves, fine sticks of sentences,

Spirals of bracken from the fallen ground,

I listen for the silences of stone,

The stream’s white voice, the indifference of birds.

Safe in my quiet house I lay them out

– Leaf, stick and bracken – in the hearth’s cold frame,

Strike steel on flint against the page of dark,

Wait patiently for the first spark. A flame.

 

Don’t these three poems say more about the nature of creativity than dozens of books of psychology. Don’t they also combine what is said about creativity with what it is to be human – to care and be critical as well as to create?

Metaphor is a means for creating the space in which public and personal knowledge can come together, happily, in peace without competition, without making the other wrong, and inflicting defeat. Metaphor is a prime doorway to enable depth of engagement in learning, as well as to the deeper experience of life generally.

Story is another such doorway. This Zen story also enables us to get a glimpse of one facet of the ineffable centre of holistic education;

The Strawberry

A Zen Tale from Japan

There was once a man who was being chased by a ferocious tiger across a field. At the edge of the field there was a cliff. In order to escape the jaws of the tiger, the man caught hold of a vine and swung himself over the edge of the cliff. Dangling down, he saw, to his dismay, there were more tigers on the ground below him! And, furthermore, two little mice were gnawing on the vine to which he clung. He knew that at any moment he would fall to certain death. That’s when he noticed a wild strawberry growing on the cliff wall. Clutching the vine with one hand, he plucked the strawberry with the other and put it in his mouth.

He never before realized how sweet a strawberry could taste.

 

Story is central to being human and therefore central to Holistic Education;

 

MacIntyre (p.201) takes the view that we, humanity that is, are in the midst

 

of a story & that is through the story and stories that we understand each other

 

and ourselves.

 

 

“…man is in his actions and practice, as well as in his fictions, is essentially a storytelling animal”

 

he says.

 

Storytelling according to Chinua Achebe, the Ibo novelist is

 

“the basis of our existence – who we are, what we think we are, what people say we are, what other people think we are.” John Windsor The Inde 20.8.94

 

 

According to Cox, in the Cox Report on the teaching of English

 

Narrative has been described as a primary act of mind; children construct their world through story…. This process should be an active experience, involving questioning, problem solving, hypothesising and imagining.’

Cox Report English 5-11, Nov. 1988

 

All stories are supposed to consist of Exposition:Conflict:Resolution but what about the Strawberry story what and where is the resolution there?

I am not a dancer, I’m not a painter; if anything I am a wordsmith and from time to time during my presentation, I am turning to the poetic, to images in words to balance the linear. In turning to poetry we find one doorway for the ineffable since we find that the meaning can ,almost infinitely, exceed the meaning that is in the sum of the words used. Such meaning-making possibilities that the greatest poets and writers create, seem to reverberate through all time and all space. Such meaning transcends the you and me and our struggle to communicate lineally, left-brain to left-brain. In visiting such worlds that the poets create we seem to be freed temporarily of the limitations of this world. We seem to pass beyond the demands that come from this world of opposites as is described in this short piece from Herman Hesse;

 

Our mind is capable
of passing beyond
the dividing line
we have drawn for it.
Beyond
the pairs of opposites
of which
the world consists,
other,
new insights begin.

-Herman Hesse

 

In a few minutes I hope to show you more of what I mean by the literary as doorway, to the ineffable heart of holistic education through a poem from the great contemporary Irish poet, and Nobel-prize winner, Seamus Heaney. But before we star gaze any further I want to answer a question and the question is this;

 

4 Key elements in any model of Holistic Education – what does any model of holistic education have to provide an account of?

 

What are key elements in any model of Holistic Education – and here for a moment more we’re back to fragmentation ?

Perhaps you will agree with me if I say that anything that purports to be a model of Holistic Education has to provide answers to these 7 questions.

How do we account for or use;

 

1 mystery & ultimate reality in a/our model of HE?

2 story, stories & the wisdom/spiritual traditions of humankind in a/our

model of HE?

3 consciousness & consciousness raising, in a/our model of HE?

4 learning & teaching – in a/our model of HE?

5 being human, positively and fully, in a/our model of HE?

6 meaning and meaning-making in a/our model of HE?

7 knowledge and knowing in a/our model of HE?

 

Any model of holistic education I suggest has to provide a convincing account of these 7 questions, and the realities to which they point. It also has to decide on how these elements fit together theoretically and in practice. But there is one more question, even harder perhaps than these seven. Imagine yourself stuck between any two of your most challengingly different country-men or women at a dinner. One asks, “Tell me Maria, or Juan,” or whatever name you have, “what exactly is this whole of which you speak? And what is it that makes of the parts a whole?” Ahh so we have an eight question.

 

8 How do we account for and use that which makes of the parts a whole in our model of HE?

 

Now this is a good question to have an answer for! What answers should we give to this?

God willing, and Ramon’s Foundation willing, by the end of this conference we will all have better answers to that question! This presentation is my pennyworth to being better prepared should I meet another keeper of a castle who asks such a question.

We are starting to see that at the heart of holistic education there is the ineffable, the transcendent spirit, the mystical reality, in which the whole is always something greater than the sum of the parts. Here I want to put another of my cards on the table we are also speaking about aesthetical as the same reality of experience. All of these types of experience, the ineffable, the mystical, the aesthetic and so on, are, from the point of view of the basic dynamic in holistic education, the same – although they may not be of the same worth. They all are in the first case experiences. They are generally thought of as very rare, though studies have shown that they are not. Secondly they are more or less transformative.

But are they not there, more or less every day in classrooms, like specks of gold in a pan-handler’s sieve waiting to be recognized – if we teach in a right way? One of their unifying characteristics is that they take us out of ourselves, to use common parlance, or, to use a slightly more archaic phrase, we are ‘transported’.

Putting this eighth question with the other six we again point up the tension between our concern for the whole and our having to deal with it fragmentedly. There is a problem! The problem is connectedness. We are used to asserting that this, connectedness, is the solution to the chief evil, namely fragmentedness. But connectedness is also a problem – at least when trying to think and write in a straight line! The problem is that knowledge is connected to the history, and the history is connected to the beliefs, and the beliefs are connected to the personal history, and the personal history is connected to the level of consciousness of the teacher, and the level of consciousness of the teacher is connected to all of those social forces that bear upon the education of the teacher, let alone her own personal history, and the leg bone is connected to the back bone and the back bone is connected to the neck bone, and the neck bone is connected and into infinite complexity…….. How and where can we create simplicity? Where do we most need simplicity? I draw an answer from the model I have been developing, which I call SunWALK.

 

5 Nurturing the human spirit – the heart of the SunWALK model of holistic education

 

In my own model the domain where I really want simplicity is in the understanding the teacher has of what he or she is doing in teaching pupils. What is in her, or his, heart, clear as a bell, as s/he faces the class and manages the lesson. Teachers need such clarity and certainty and secure foundation. Primary school teachers in the UK were supposed, under the hideous National Curriculum, to face classes with 210 Attainment Targets in mind. Multiply these210 Attainment Targets with I don’t know how many other factors. Multiply the product of that with the number of children, since all were supposed to have individual learning paths. Hell enshrined in policy. “Truth is a single point; the ignorant hath multiplied it.”

My answer here is very simple. All education is about one task, and one task only; and that is nurturing the human spirit, within the community of humankind.

Perhaps you will go with me if I suggest, as a metaphor, that we could consider that that human spirit is, in a person, white light. Then imagine that, as in the world of colour there are three primary colours. Then imagine that all human expression is a mixture of those three primary colours. Then imagine that those three primary colours are caring, creativity and criticality.

This light in the first form is chi or ki or id or in Rollo May’s wonderful book Love and Will it is the daimon. All such names refer to the life-force, that drives us on. It is spirit that then manifests as mind and body and soul. This is the inner world of being human, which, as we evolve through early childhood, becomes consciousness. Teachers like parents are both in the business of nurturing the human spirit in children, of raising consciousness, but in somewhat different contexts.

In practice caring, creativity and criticality are three modes of engagement, engagement that we have firstly with the world-at-large and secondly with the self. From the interaction between caring creativity and criticality, from within the person, and interaction with the world-at-large, or with the self, capabilities grow.

The fourth ‘c’ is community since the human spirit is only ever developed in community, starting with family and local community and school classroom.

These four then are the teacher’s task, that is nurturing of the human spirit;

caring,

creativity,

criticality,

in community, including in the spirit of service to others.

 

Nurturing the 3Cs, and facilitating the class as community that’s it – the rest is mere information. In the absense of true undersatnding politicians especially always fall back on the transmission of information. Apart from a notion that even idiots can understand it also has the advantage, as Freire taught us in his banking metaphor of education, of wielding power.

But information is the fuel not the fire. The fire is the human spirit; caring, being creative or exercising criticality. Concerning the secondary position of information you will recall the wonderful rhetorical questions of T.S. Eliot

 

Where is the wisdom we have lost in knowledge?

Where is the knowledge we have lost in information?”

 

Someone apparently added, “And where is the information we have lost in data?” Each of these steps is progressively de-humanizing as we move downwards from wisdom toward data. As we move downward we move further from the human image, being custodian of which Huston Smith says, is the central concern of the humanities. The downward staircase: wisdom – knowledge – information – data. Data is where it is hardest to see the image of being human, data is smart bombs from 30,000 feet. Even information informs, and therefore that brings the possibility of transformations and therefore of moving up to toward wisdom, but data without a secure, inclusive, context of being human is the primrose path to the everlasting bonfire.

Here we are saying that the task of education is to develop heart and mind and creativity and social capabilities such as teamwork. These are permanent in their importance. Information isn’t – do you think that information, and the particular ordering of information that is current will be the same in ten year’s time?

The 4 Cs that’ it, that’s all you do, but, and here is the nub of the matter, you must always do all four, have all four running. This is not to say they should all be fully present in a single lesson, though they can well be. So long as there is balance over a number of days or weeks, balance that is between intense engagement in all four Cs. When all four are present that is when the chance of magic is greatest.

What happens when all four aren’t together? The answer is you get the kind of problem that exists in respect of moral education. Moral education is the four Cs – in the light of higher-order values. Moral education is not a thing, a programme to be added, as a bolt-on extra. It is a dimension of being, of caring and creating and exercising criticality – in community with others, and in the light of sources of higher-order values. So the teacher knows what she or he has to teach – human beings, being positively and fully human as judged by the great spiritual and wisdom traditions.

Similarly where does meaning come from – it comes from the four C’s plus values. Similarly my answer to the supreme question, “What is it to be human, fully and positively?” My answer is that it lies in being caring, creative and in criticality – in community – in the light of higher-order values.

This view of the human spirit and the 4Cs is the heart of the model I have been developing, which I have named SunWALK. The human spirit is at the centre of a set of seven sub-models. There is no time to even touch upon them.

SunWALK refers to Willing Action through Loving and Knowing in the light of the Sun of higher-order values. Everyone’s set of higher-order values comes from a different variety of sources, but they are nevertheless the means by which the path of life is illumined. The comedian Dave Allen always ends his programmes, “May your God go with you.” We all walk the path of our lives in the light of the best we can construe of what God, or Truth, Beauty and Goodness, is. We need to help children explore the fact that the Sun that illumines the paths of their lives stems from two sources. Firstly it stems from that which we internalise unthinkingly. BUT increasingly, as they get older, it is a matter of what, or with whom, they choose to identify – insofar as they can resist media manipulation. The 4 Cs approach makes possible self-transformation. It provides deep engagement and enables children to develop early in social and moral capabilities as well as intellectual virtues – several or many years ahead of their peers in my experience.

In teaching with all four Cs active, in the light of higher-order values – this is where and how we start to find doorways to the ineffable, the sacred, the mystical that is the heart of holistic education;

 

6 Honouring the ineffable, sacred, mystical centre – as everyday teaching experience

 

Caring, creativity and criticality, I have argued, represent the three primary modes of engagement, engagement that is of the human spirit with the world-at-large, or with the self. The three are the three primary colours of the interior self, of the human spirit. We can think of these three as a split light from a prism. Diagrammatically we could also see the three as over-lapping circles.

I have talked about the input for the creative – the arts and aesthetic experience, with special reference to poetry and story. I have talked about input for the caring – higher-order values. Higher-order values in schools come in three ways a) the way the process is conducted that is the rules of process and whether or not the teacher walks the talk, b) the content chosen for study and c) the values and ethos of the school as a whole e.g. the Catholic sources in a Roman Catholic school, its Assemblies etc.

I should now mention briefly the third input ‘philosophical inquiry’, that which develops criticality, and the star in this case is a man called Professor Matthew Lipman.

 

Mathew Lipman and his Philosophy for Children programme

Professor Matthew Lipman of Montclair College New Jersey taught me the value of philosophical dialogue, in the long line of such teaching from the great Socrates. He is certainly one that you might want to place in your ‘starry firmament’. Lipman with Ann-Margaret Sharp his chief collaborator, and others, has been developing his ‘Philosophy for Children’ programme for more than two and a half decades. He was honoured by the US government, and he continues to be ignored, as is the way of things, by the vast majority of his fellow countrymen.

Lipman was professor of philosophy at Columbia University. He thought philosophy too important to be left to the elite called philosophers. Consequently he left his high status job and went to a small college, Montclair, There over two and a half decades he has been developing his Philosophy for Children programme, which is now used in many parts of the world, including Mexico.

Lipman said if you want reasoning and reasonable graduates of the education system you must teach them to be reasoning and reasonable BY BEING reasoning and reasonable. That is to say, the process must walk the talk.

He claims, and I have found it to be completely true, that children love the kind of things that philosophers love. The disadvantage, that normally keeps children and philosophy away from each other until say 16 or 18 years of age is the supposition that they have not sufficient command of abstract language. Lipman’s stroke of genius was to create stories, stories that are richly embedded with possibilities for philosophising. The process is simple at one level – text – generation of questions by the children – philosophical discussion. That’s it. However there is a difference between waving a sword around and being a Samurai swordsman.

PFC, well done, is a masterful process for one of the three primary colours of the human spirit; criticality.

 

Human expression as an infinite admixture of the three primary colours caring, creativity and criticality

 

Diagrammatically the three modes of engagement overlap, the colours mix into an infinity of hues in each individual human expression, be it primarily a caring expression, a creative expression or an expression of criticality. Whatever the metaphor, from the centre comes the possibility for the ineffable, the sacred, the mystical – for at the centre is the well-spring of human possibility. This is true of the centre of the person in the case of individuals, but here I am speaking also of the centre of keeping these three yoked together in dynamic interplay – the three horseman, of caring, creativity and criticality.

And, if not too much ego is getting in the way, there is the possibility of what the Baha’is call, “Breaths of the Holy Spirit, that is the immanent God is experienced as in the statement from the Hidden Words by Baha’u’llah;

 

Turn thy sight unto thyself, that thou mayest find Me standing within thee, mighty, powerful and self-subsisting. (Baha’u’llah: Arabic Hidden Words, p. 13)

 

In moments of sublime attunement we feel the presence of God. What I am saying is that this is possible through this way of teaching, not just through personal spiritual discipline.

Diagrammatically where caring, creativity and criticality overlap, in the no-man’s territory we might say, there in that central domain is where the possibility for the ineffable, sacred, mystical, aesthetical experience arises – at least in my experience of teaching not just children but adults as well, and good learning for adults is healing as well as extending or entertaining.

Here I must mention briefly the view of the teacher-class relationship as consisting of multi-level dialogue. One level of dialogue is that of philosophical inquiry. A second level of dialogue is with individual pupils, part of which is overt, part of which is tacit. A third level is at the level of prayer and meditation, as a vehicle of the love the teacher has for those s/he is teaching. A fourth level is very deep and emerges as symbols, and what ‘just pops into the mind’, e.g. in other forms of dialogue. An illustration of this exists in the lessons I videoed in which I was seeking to extend the understanding of a class of 12-13 year olds understanding of the nature of story. In the middle of the first recorded lesson of philosophical dialogue for some reason I went to the board and drew two fishes. One was a line drawing of a fish. The other was a fish, of similar shape, delineated by shading all around. I asked the class to consider what relevance if any the drawings might have to the discussion we were having. No answer came about that, but other contributions came on other lines that were being followed. Then a particular boy gave his view. This boy was one who was frequently in trouble with teachers, occasionally with me, and whose work was not well done and not of a very high standard. This is what he said. “Mr Prentice I think the line drawing version represents bounded imagination. The other drawing represents unbounded imagination.” Now, of course, this was a stunning, deeply insightful comment and an example of what I want to say about the closeness of thought and spirit in dialogue that is really working, and I here speak of philosophical dialogue. When it is really working well it is as if the pupils minds and the teacher’s mind have become one. This of course is a kind of transcendent experience where the known and knowable and the ineffable and sacred are present in dynamic relationship.

It will probably not come as a surprise for me to tell you that I was a teacher of English. Within that specialist discipline I applied my SunWALK model. After philosophical inquiry I would ask the pupils to do creative work and then more philosophical inquiry and so on. The session that threw up the fishes and the penetrating comment from the ‘deviant’ boy was part of several weeks work with 12 to 13 year olds on story criticism and writing. As a text I used one sentence, by an Italian writer who claimed to have written the shortest story in the world. Here it is, please don’t cough or you’ll miss it;

 

When I woke up the dinosaur was still there.”

 

Did someone cough – now I’ll have to read the whole thing again… The classes argued for lesson after lesson on everything from the inadequacy of the story against teacher expectation, or what they understood to be the defining characteristics of a story to in depth discussion of whether meaning was in the marks on the page or in the act of reading. I didn’t know they knew all that. They didn’t know they knew all that. Without philosophical inquiry the potential, the tacit, would not have been manifested. Philosophical inquiry, then creative writing, then, using the products of the creativity, do more inquiry – left-brain then right brain then left-brain, all in the presence of heart –centredness and respect

This is the key to this most powerful way to teach, back and forth howsoever many times are appropriate. The switching back and forth can be from day to day or even from 10 mins to 10 mins. Neither the creativity nor the philosophical inquiry is sufficient in themselves – which is why I am committed to holistic education, above philosophical inquiry, even whilst I recognise PFC as the great teaching process of the 20thC . Even though Matthew Lipman has shown us how to teach better than Socrates, philosophy on its own can never be enough because it never leaves the left-brain. Like yin and yang, philosophy and poetry, need each other. And they also both need an ethos, and process and content, that expresses higher-order values.

We can explore more of this on Friday in the workshop, or outside

of sessions.

 

7 Common ground: – the ineffable, the sacred, the mystical and the aesthetical

 

My own joy in teaching, my experience of the ineffable and the sacred in the teaching process came when three sources came together. The first was my education as a teacher at Bulmershe College, at the University of Reading, and it was a wonderful experience, from beginning to end – not many people say that these days. Within the course as a whole, the most important for me was the course as a student of English. Within that was what great critics such as T S Eliot, and the Cambridge don, F R Leavis called The Great Tradition of English Literature, and the process of practical criticism. Perhaps here is the place to mention one of the great statements about Holistic Education namely Charles Dickens novel Hard Times. Leavis was the person responsible for bringing this work back from obscurity. Now Oxford University Press announce it as possibly Dickens greatest novel. Why do I claim that it is a great statement about Holistic Education? The first few chapters present a contrast between the excesses of fragmentation, in the form of utilitarianism, and the wonder, magic and ineffability of the circus, its very ring a symbol of the infinite, the unknowable and ineffable.

 

You can get a sense of the fragmentation side of things from the following;

 

‘NOW, what I want is, Facts. Teach these boys and girls nothing but Facts. Facts alone are wanted in life. Plant nothing else, and root out everything else. You can only form the minds of reasoning animals upon Facts: nothing else will ever be of any service to them. This is the principle on which I bring up my own children, and this is the principle on which I bring up these children. Stick to Facts, sir!’

 

“Girl number twenty,” said Mr. Gradgrind, squarely pointing with his square forefinger…….

Give me your definition of a horse.”

(Sissy Jupe thrown into the greatest alarm by this demand.)
“Girl number twenty unable to define a horse!” said Mr. Gradgrind for the general behoof of all the little pitchers. “Girl number twenty possessed of no facts in reference to one of the commonest of animals! Some boy’s definition of a horse. Bitzer, yours.”

“Bitzer,” said Mr. Gradgrind. “Your definition of a horse.”

“Quadruped. Gramin ivorous. Forty teeth, namely twenty-four grinders, four eye-teeth, and twelve incisive. Sheds coat in the spring; in marshy countries, sheds hoofs, too. Hoofs hard, but requiring to be shod with iron. Age known by marks in the mouth.” Thus (and much more) Bitzer.

“Now, girl number twenty,” said Mr. Gradgrind, “You know what a horse is.”

 

Under such teaching neither girl number 20 nor the poor pitchers of today will know the reality of a horse or the reality, or value, of anything.

The second great river to come to my particular confluence was the writings of the Baha’i Faith, the major source of my spiritual, caring, understanding. The third was Matthew Lipman’s PFC, Philosophy for Children programme. These three are my main, but by no means my only, sources for caring, creativity and criticality, for Truth Beauty and Goodness, and for Wilber’s three ways of knowing, the ‘I’, subjective, artistic way of knowing, the ‘WE’ interpersonal, moral way of knowing and the ‘IT’ objective, public, philosophic and scientific, way of knowing.

When we bring these three together we have a magical process. To switch metaphors, in multi-level dialogue with a class you never know when the pin-ball will roll toward the creativity, the caring or the critical, that is tremendously exciting to be involved in. Which way the process of discovery goes doesn’t matter providing there is balance over time, and balance between the teachers aims and the flow of pupil interest.

 

Aesthetic experience and the ineffable and mystical

There is time for only a very brief justification for the claim that the ineffable, the sacred, the mystical and the aesthetical spring from common ground.

When we undergo an experience which we could describe as ineffable, sacred, mystical or aesthetical, such experience is characterised by a loss of the ego state, and its strong sense of a separate self. This is the moment when the poem catches us, when we ‘melt’ into a sublime landscape, when we are taken up in adoration in great music. That is to say some flow takes place between the ‘object’ with which we identify, and ourselves, and then for a time we are no more. We are not ourselves in such experience, because we have become one with the ‘other’ – and then we return, subsequently, to ourselves, to our ego state. And when we return later, perhaps seconds, perhaps months or even years, we start to process that experience and make use of it. For a grand example of the ineffable look at Robert Hamilton’s wonderful account, in his book EarthDream, of such an experience that for him is lasting up to a life-time.

But as I have been arguing there are micro forms of such peak experience in the flow of the teaching process, day-to-day – there are opportunities to open the door to the ineffable. After such experience, great or minor, we are not the same. We are either transformed or have the potential to transform.

Of course these visits to, or from, the ineffable and sacred are part of the duality, perhaps the ultimate duality, of existence in this earthly life. In general terms the whole in which we lose ourselves, and the particulars that we pay attention to, are two sides of a dynamic that is interdependent as we can see in this wonderful quotation from Ken Wilber;

 

To understand the whole it is necessary to understand the parts. To understand the parts, it is necessary to understand the whole. Such is the circle of understanding.

We move from part to whole and back again, and in that dance of comprehension, in that amazing circle of understanding we come alive to meaning, to value, and to vision: the very circle of understanding guides our way, weaving together the pieces, healing the fractures, mending the torn and fractured fragments, lighting the way ahead – this extraordinary movement from part to whole and back again, with healing the hallmark of every step, and grace the tender reward.”

The Eye of Spirit; an integral vsiion for a world gone slightly mad by Ken Wilber (1997) pub. Shambhala p.1.

 

Processing the experience I suggest is a matter of having the human spirit energized, and the three means for receiving that energy and expressing it are – to care, to create or to exercise criticality.

Central to my argument has been that such experience is part of being fully human. We, as educators, must not allow it to be forced into an alien realm, to be placed into the category of bizarre anomaly – like the dodo I once saw in a museum case; dead, stuffed, a pathetic reminded me of one kind of insufficiency. In my best years of teaching, teaching 12 to 13 year olds, and with groups of adults, such ineffability was there – in moments and minutes, but also in relationships, and always within the rough and tumble and sheer speed of things that is school life – but it was there. These moments or minutes are not ‘teaching moments’ but are moments of heightened experience from which, and around which, great teaching can take place. This is transcendent teaching, and to do transcendent teaching we need the confluence of the three ‘rivers’ of spirit to engender the caring, the creative and the critical.

These three sources, in confluence, correspond to the intrapersonal in the human spirit. They also, as I have said, correspond intrapersonally to Ken Wilber’s ‘I’, ‘WE’ and ‘IT’ model, and externally to the ancient Greek cardinal virtues of Truth, Beauty and Goodness

Part of our responsibility as holistic education teachers is to maximise the possibilities for children to experience the ineffable, to experience the aesthetic, the mystical AND to provide various means for the children to process that experience. Chief amongst those means practically are as we have seen; reflection & dialogue, expression particularly artistic expression, and thirdly the means to care, through direct service or through vicarious imaginative means such as literature.

My suggestion for teachers is that we should base our work on nurturance, which includes the challenging, of the human spirit, and within that nurturing and challenging, we ought maximise the possibilities for ineffable experience. The ‘ologies’ are largely irrelevant, with some notable exceptions such as transpersonal psychology, because they lost their connectedness with the big picture. The big picture is still there, and it still counts, whatever some post-modernists would have us believe.

 

8 A thanksgiving:- thank God for those who have resisted the pressure of Flatland knowing, especially the Stars who lead us to doorways to the ineffable

 

Thank God there are some writers, just a few, who manage to speak to several or all of our chief concerns as holistic educators, and even point to the ineffable. Through them we can start to sense the truth below the surface and then start to excavate, for the truth and beauty and goodness of holistic education.

Regard man as a mine rich in gems of inestimable value. Education can, alone, cause it to reveal its treasures, and enable mankind to benefit therefrom

(Baha’u’llah: Gleanings, Page: 260)

 

James Taylor in his Poetic Knowledge; the recovery of education

 

seeks to reveal a neglected mode of knowing and learning, which from Socrates to the middle ages and beyond, relies more on the integrated powers of sensory experience and intuition, rather than on modern narrow scientific models of education…….

 

“Poetic knowledge” is not the knowledge of poetry, nor is it even knowledge in the sense that we often think of today, that is, the mastery of scientific, technological, or business information. Rather, it is an intuitive, obscure, mysterious way of knowing reality, not always able to account for itself, but absolutely essential if one is ever to advance properly to the higher degrees of certainty. From Socrates to the Middle Ages, and even into the twentieth century, the case for poetic knowledge is revealed…..

POETIC KNOWLEDGE The Recovery of Education James S Taylor

 

We don’t have time to explore all of the truths touched on here by Taylor;

restoration of an earlier way of knowing, what incidentally Karen Armstrong calls the mythos as opposed to logos, the nature and importance of intuition, the dominance of what Wilber calls ‘flat-land’ thinking and so on but before we move on we should note the distinction in, ‘”Poetic knowledge” is not the knowledge of poetry…’ – the knowledge spoken of here is something we are in, and which is in us.

Perhaps the stars we are getting glimpses of can also actually make all of

those concerns – mystery, story, learning and teaching, being human, making meaning, knowledge and knowing – reverberate together, and shine on us with the brilliance of our own star, the sun. Do they all speak, all reverberate, here in Seamus Heaney’s poem called ‘Personal Helicon’.

Mount Helicon is a mountain in Greece, that was, in classical mythology,

sacred to Apollo and the Muses. From it flowed two fountains of poetic inspiration.

The poem describes how childhood experiences become part of the

metaphor for Heaney as a poet.

Personal Helicon for Michael Longley

As a child, they could not keep me from wells

And old pumps with buckets and windlasses.

I loved the dark drop, the trapped sky, the smells

Of water-weed, fungus and dank moss.

One, in a brickyard, with a rotted board top.

I savoured the rich crash when a bucket

Plummeted down at the end of a rope.

So deep you saw no reflection in it.

A shallow one under a dry stone ditch

Fructified like any aquarium.

When you dragged out long roots from the soft mulch

A white face hovered over the bottom.

Others had echoes, gave back your own call

With a clean new music in it. And one

Was scaresome, for there, out of ferns and tall

Foxgloves, a rat slapped across my reflection.

Now, to pry into roots, to finger slime,

To stare, big-eyed Narcissus, into some spring

Is beneath all adult dignity. I rhyme

To see myself, to set the darkness echoing. by Seamus Heaney

 

Joe Pellegrino comments;

 

Heaney is here presenting his own source of inspiration, the “dark drop” into personal and cultural memory, made present by the depths of the wells of his childhood. Now, as a man, he is too mature to scramble about on hands and knees, looking into the deep places of the earth, but he has his poetry. This serves as his glimpse into places where “there is no reflection,” but only the sound of a rhyme, like a bucket, setting “the darkness echoing.” This is the final poem in his first volume, and, together with his first poem in that volume, “Digging,” acts as a bookend to the collection.

Joe Pellegrino http://www.ibiblio.org/ipa/heaney/heaney.bio.html

 

Did the earth move for you? Or in this case did the well, the well-spring, move – in the making of experience a vital re-creation and even an ontological transformation? I shiver again at the thrill of that meaning that shook me when I first read the poem . Generally speaking meaning made is a mix of the subjective and objective, the personal and the public but the effect of ‘punch-lines’ like I rhyme/ To see myself, to set the darkness echoing is so powerful and in a sense pure that it simply lets your heart expand. You can become more as a result of the resounding effect of such a poem.

I can sense the change it wrought in me just as I can feel the rough stone that he, and I and we all, have leaned on at some time. Remember what Taylor says about ‘poetic knowledge’ it ‘relies more on the integrated powers of sensory experience and intuition’. Remember Wordsworth’s view that poetry is emotion recollected in tranquillity.

Philosophy and poetry as complementary doorways

I want to suggest that poetry and philosophy within the kind of teaching I have been describing are complimentary not opposites. Here is a definition of philosophy that I quite like;

 

Philosophy is the attempt to gain systematic insight into central and perennial human concerns: the nature of reality, the nature of thought, the nature of experience, and the nature of value.

http://www.augustana.edu/academ/philosophy/index.htm

 

But surely poetry, and as I shall argue the mystical, also aims to gain insight into reality, through, experience and value. We need to pay more attention to those who can write across the poetry-philosophy space. One such writer, supremely so, is the Jewish rabbinical writer and social activist Abraham Joshua Heschel – and for us he does this in his book Who is man?.

Heaney much earlier in his career wrote what is for me one of the key statements that acts as a doorway to understand the ineffable heart of holistic education – it is a kind of mixture of philosophy and poetry. Here he is speaking of something very deep in our business of holistic education; the transformation of energy to meaning, and presumably the opposite as well. He says;

 

“I began to write poetry in 1963, craft-ridden, but compulsively attracted to those guardians of technique like the water-diviner and the untutored musician, (wo)men whose wrists and fingers receive and uncode energies into meanings. To learn their ease and grace in the half-way station between the cellars of self and the courtyards of the world around them has been and will be my study so long as I continue to write.”

Seamus Heaney p101 Corgi Modern Poets in Focus No 2 Ed Jeremy Robson 1971

 

Doesn’t that wonderful statement make the elements of Holistic Education mystery, story, learning and teaching, being human, making meaning, knowledge and knowing – reverberate together. Can we not feel the connectedness and inter-relatedness of knowing and doing, of spirit and form, of respect and self-assertion, of the subjective and objective? And the point that we come to is that the known and knowable needs the ineffable and beyond the ineffable the mysterious. Education to be holistic has to predicated on the inter-dependence of the mysterious and the knowable.

 

9 Conclusion

 

What then is in common between the ‘stars’ whose light we have glimpsed? They capture the ordinary and make it reverberate, but they also leave room for meaning to flow in…… The doorways are not just one way doorways. Meaning is not just created, it also flows in. Perhaps this is the same as Heschel saying that God is in need of man – since we are supposed to become that which will manifest His image.

I have here tried to present one subject in terms of another; an essentially poetic thing to do – epistemology in terms of poetry, poetry as the means to epistemology and so on… – all in order to overcome the ironic problem of writing and teaching about the whole fragmentedly, and also perhaps to do what meditation does, send to sleep the guardians at the gate of the unconscious to allow us to sense the wholeness of reality.

I take wholeness as a pre-requisite, a concomitant, to ‘spiritualizing education. In deed I take humanization, spiritualization and holization to be three parts of the single ‘clover leaf’ of a model of holistic education, such as SunWALK.

To think of the clover leaf is to think of Ireland, of course, and I end with a piece I wrote in homage to Heaney, as another attempt to

 

“devote myself to that ineffable space, mystical almost, between the three modes of engagement of the human spirit, caring, creativity and criticality, that perform a magical dance, when I’m in holistic education dialogue with children or adults.”

 

Laughable, but true, even though I couldn’t, and probably still couldn’t, communicate it to the General.

In all of what I’ve pointed to, in our short journey together this morning, there is a truth that is still being resisted so powerfully in our Western world. Flatland thinking would have us believe that mind is all – in fact that we are brains on legs. Closer to the truth is that, thought is a subset of feeling, the mind a subset of the heart, logos a subset of mythos.

On Friday I will try to show you some of how all that I’ve pointed to, works in practice when teaching children or adults.

The homage;

Dangerous Transportation;

on being taken ‘too far out’ by the poet Seamus Heaney

 

INTRODUCTORY BACKGROUND

This homage was written upon reading the Spirit Level collection of poems by Seamus Heaney, he whose hand was taken by President Mary Robinson, to lead the new Nobel Laureate back on to Irish soil.

She stepped down from her high office, and off Irish soil,

to ascend the plane’s steps,

to bear him the nation’s accolade and to re-connect him with

the land of his birth, and of his growing;

a noble woman greeting a noble man;

an exquisitely moving moment.

 

No act of honour was ever offered more tenderly, more sweetly,

nor, in my case, pierced so deeply.

When she took his hand, half-way up the plane’s steps, I felt

directly connected with all the love and beauty and truth

of Ireland and all the love and beauty and truth beyond.

 

She now labours for us, to secure human rights for the oppressed.

 

He, on our behalf, continues to secure voicings of the ineffable.

____________________________

Beware the souls of great men and great women and their poetry.

 

That such a man could exist,

should exist, in my lifetime………

should eat and ponder, wipe mud from his boots and latch the door,

and travel and return,

and conjure poems

 

poems

unyielding as the earth’s granite bones,

 

poems

soft as filigree fibres of wind-dispersed dandelion seeds

 

poems

that bring meaning and beauty, in and out of focus,

 

resonating

up

from unfathomable depths

of ineffability

 

connecting us with what we know and what we love.

 

 

How can he bear the weight of his poetry;

his soul embodied in so comfortable a rural frame?

 

How can it be that his shoulders and heart,

softened as they are

by so much working with pen, not hoe and spade,

can bear the weight

and transport

of so much electrifying truth, so much beauty, so much goodness,

that,

water-divining-like,

charges through him

as his muse rarefies domestic echoes,

crockery fragments, silhouetted figures in

brightly lit barn doorways,

the touch of loving hands,

thereby setting anew common-places in all our landscapes

yet also sweeping in

energies sublime and transcendent

that carry us to the very edge of our abyss

– how can his heart expand so far, and/yet/not/burst?

 

He takes my soul so far out, that I have to stop listening,

for fear

for fear of not finding my way back

to here and now, and to the solitary task of having to be, and to be me.

 

So though I would be one with all that is

I put a stop to my heart’s expansion

and get a grip

of those familiar limitations

that keep me in the here and now,

and the here and now in me.

 

Yet

right now, at this very moment, just outside my window,

I

hear

a

bird

sing

-and instantly again am in mortal danger

from his, and other great souls,

from the poetry that through them charges,

from the Mythos that makes a whole

of that bird-song, this world, and me

 

poetry which would lead me too far out.

 

Beware the souls of great men and great women and their soul-transporting poetry.

Roger Prentice, 24th May 2000

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All postings to this site relate to the central SunWALK model in the PhD.

Summaries are HERE

 

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To take nourishment rapidly, as in the beautiful explosion of a great Haiku or short Zen poem,

furuike ya / kawazu tobikomu / mizu no oto
the old pond / a frog jumps in– / water’s sound [1686]   Wiki

I am putting together some of my favourite short Wilberisms – aphorisms if you like, more direct than concepts.

SFB = The Simple Feeling of Being pub. Shambhala

Blocked emotions

 …when we rest as ever-present Witness, we are not in time.  p248

Every form of mditation is bsically a way to transcend the ego, or die to the ego.  p148.

To understand the whole it is necessary to understand the parts.  To  understand the parts, it is necessary to understand the whole.  Sch is the circle of understanding.  p200

When I am not an object, I am God.  When I seek an object, I cease to be God, and that catastrophe can never be corrected by more searching for more objects. p249

The entire Kosmos exists as a network of rights and responsibilities correlative with degrees of depth and consciousness.  p200

The block is released when feeling-attention can flow through that area in a full and perfectly unobstructed fashion on its way to infinity. p119

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All postings to this site relate to the central model in the PhD.

Summaries are HERE

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This is the first of a series of key Wilberian concepts

The mystical experience is indeed ineffable, or not capable of being entirely put into words; like any experience – a sunset, eating a piece of cake, listening to Bach’s music – one has to have the actual experience to see what it’s like. We don’t conclude, however, that sunset, cake and music therefore don’t exist or aren’t valid. Further, even though the mystical experience is largely ineffable, it can be communicated or transmitted, namely, by taking up spiritual practice under the guidance of a spiritual master or teacher (much as Judo can be taught but not spoken; as Wittgenstein would have it, the mystical ‘can be shown but not said’.

One of the great challenges is to legitimize spiritual experience in the eyes of those who feel the concept to be alien. Sunsets, cake and great music are pretty good ways to bridge understanding.

I wonder if Wilber has read the great poet-philosopher of the ineffable – Abraham Joshua Heschel – I do hope so, they are comparable masters, same hymn-book but slightly different styles.

—–0—–

All postings to this site relate to the central model in the PhD.

Summaries are HERE

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