Alan Wolfe and Ken Wilber share common theories based on Spiritual. Intelligence, implicating that human beings are only scratching the surface of our.
The Five Principles of Transformative Learning Written by Angela Benedetto, Ph.D. candidate Submitted in 2005 to: the Hawaii International Conference in Arts & Humanities. Published in conference proceedings. The five principles of transformative learning are discoveries I made during the process of using art as research. They include: (1) We are Multi-Modal Creative Beings; (2) We have the potential to access information on many intuitive levels ; (3) Using Intellect and Intuition Creates Balance; (4) Learning Holistically Supports Growth and Transformation and (5) Small Learning Communities Facilitate Transformative Learning. The early stages of these principles developed through observations I made during my clinical experience with sound healing practitioners and energy healers using the laws of harmonics. They evolved conceptually into a set of principles as the research project took shape. Sound, rhythm and music are sensory experiences, which engage the body. Unlike cognitive skills, sensory learning is holistic. That includes the body in the learning process.
Principle One: We are Multi-Modal Creative Beings As multi-modal creativity beings we have the capacity to consciously engage our senses. The five senses are what most individuals think of when we they hear the term sense. Touch, taste, smell, sight and sound are experiences most of us take for granted. What is the relationship between intuition and our senses? Intuition is a sense that involves feelings that when acknowledged, may be felt in the body.
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Medical practitioners, artists, teachers, craftsmen and parents all use intuitive skills in their profession. Intuitive skills take time to cultivate. It requires mastering a skill to apply intuitive knowledge to that expertise. I used my intuitive, multisensory skills in developing the DVD and writing the contextual essays. In this process I discovered that each of the senses can be experienced in greater dimension. This skill may be applied across content areas. Learning to listen to the cues the body sends, accessing our feelings and trusting our instincts is an important aspect of the intuitive process. Perhaps this is why intuition is sometimes called “the sixth sense”. In my observation, teens in particular would benefit tremendously from leaning to access their higher intelligence sensed through intuition. Students can be trained to access higher levels of awareness through cultivating and strengthening their intuition and developing an awareness of their bodies’ mechanisms. Our youth are bombarded daily with choices. Some of these choices may result in life altering consequences such as being sexually active prematurely or experimenting with drugs. Guiding students to cultivate a loving primary relationship to self will help them in this process. Teaching Students Body-Mind Integration Including the body in the learning process is central to holistic learning experiences that promote personal transformation. Somatics is one such model demonstrating body-mind integration. Somatics explores what Susan Aposhyan, professor at Naropa Institute, calls “natural intelligence,” or cultivating an awareness of the body. “Cultivating awareness with the body is a long-term and
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multifaceted practice. This practice, though subtle, is very important in that it invites the creativity of expanded resources” (Aposhyan 11). The theory of Somatics is based on four principles. First, body mind reintegration is respect. The body must be approached with respect or its intelligence. Second, it is full participation striving to be aware with the body, not of the body. Third, inclusiveness with all aspects of the body/and mind must be consciously included. Lastly, integration requires dialogue. I suggest that primary and secondary teachers and students may benefit from courses that promote bodymind awareness such as Somatics. Music would add interest, social and cultural exchange to this process. Adolescent bodies are changing and growing so rapidly that it is only logical that teens are incredibly preoccupied with them. Somatics asks the participant to look beyond cultural our cultural belief that there is inherent conflict between individual bodily impulses and social order. Somatics offers the view that by being engaged in our bodies at the sensate level, we may not only feel the sensations that arise from internal events and our response to those events, but we may also feel the way our internal and external sensations integrate. Thus, expressing a unified response and balances our inner and outer needs without conflict. “As long as we are merely aware of a part of ourselves, it is not empowered to fully participate” (Aposhyan 11). Aposhyan explains that there are different “resources” found in different aspects of our bodies. “Each of our basic tissue and fluid types have their own unique qualities and creative resources, on a cellular level we have a basic intelligence that is
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universal” (11). Including the body in the learning process influences our perspective and creative resources. Cellular Biologist, Dr. Bruce Lipton, concurs with Susan Apoyshan in his video entitled the “Biology of Belief”. Lipton researched how our perceptions affect the very make up of our cellular structure. Lipton maintains that our cells are intelligent. They are not genetically controlled, and the harmful perceptions created through negative thoughts, which cause damage to our cellular structure can be relearned. According to Lipton, the biological make-up of the cells can physically change the process of introducing affirming thoughts. This theory supports the body’s intelligence as a unified whole. Being aware of the body’s mechanisms plays an important role in healing the body and mind. The Subtle Energy Body While there are no definitive scientific models for paranormal energetic exchanges, scientific studies are being done to develop hypothesis for these exchanges inherent to mysticism and many ancient wisdom teachings. “Experience exists at a more basic level than physical systems, and experiences are associated with physical systems because of principles that have to do with the underlying nature of reality, at a level deeper than the level at which the physical/non-physical distinction exists” (Goertzel 7). “Biology as a science limits itself to the more or less classical physics of this past century in its endeavors to understand phenomena in the animate world ” (www.kronon-offshore.com). Soviet scientists are exploring one of the newest forms of physics, plasma-physics. In 1944, the biologist Dr. V. Gritschenko
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hypothesized that the fourth state of matter after solid or plasma, liquid and gas appeared in biological systems including the human body. This interpenetrating body was called the bioplasmic body. It became one of the first scientific endorsements of what mystics and psychics had for centuries called the etheric or astral body (Kronon). Do human beings have an energy body or energy field that cycles through and surrounds the body? If so, what are the implications for personal transformation within a learning community and teaching our youth? What role do sound, rhythm and music play in this theory? A theoretical model for subtle energy actions and physical domain correlations has been postulated by Dr. William Tiller, leading scientist and Founding Director of the Institute of Noetic Sciences. Subtle energy activity was observed in three experiments involving subtle energy and paranormal activity. Tiller states that “any individual piece of scientific data described in his experiments is contestable, however taken as a whole the sum is compelling circumstantial evidence” (Tiller) that “the body functions may have two, not just one path. The first path would consist of familiar physical conditions and the second path would consist of subtle energy conditions, and mind/ consciousness would appear to have threshold connectivity between the two paths,” (www.biomindsuperpowers.com). The energy field extends beyond the physical body, (figure 20) and complete functional use of the mind includes much more than the brain. Scientists have concluded that what was once considered functionless grey matter in the brain may indeed be the seat of consciousness, or the aspect of our
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mind that connects with all experiences that we have from biological functions of the body to the functions of the psyche, (Buzan, & Buzan). I suggest that the energy field may be sensed. One example of this experience is being physically attracted to another person. Indigenous people across cultures acknowledge the presence of our energy through different terminology. The terms light or luminescence may be used to describe our energy body by healing practitioners (Dale-Lopez & Author interview). I suggest that becoming aware of the energy cycles in our body may be helpful in maintaining balance. I discovered through my internship in the “light energy body” that an individual may intuitively develop skill in balancing their energy through practice. There is an understanding within Eastern practices and teachings of the indigenous people that we are multi-modal or multi-dimensional, multi-sensory beings. Spiritual Teachers, Healers and Shamans in these traditions access information from many dimensions or states of consciousness. Grof describes the merging of ancient wisdom teachings and contemporary scientific inquiry as in “the outermost reaches of human consciousness research, we discover that science has taken us full circle to a vision of our lives as being very much like that described by the wise elders of ancient and Oriental cultures” (Grof 90). Spiritual teacher of the Vedic tradition, Sri Aurobindo tells us: “We have to see all becoming as developments of the movement in our true self and this self as one, inhabiting all bodies and not our body only. We have to be consciously, in our relationships within this world what we really are; this one, becoming everything that we observe. All the movement, all the energies, all
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forms, all happenings, we must see as those of our one and real self, in many existences” (90). In our every day lives, most of us think of the world in which we live as being made up of highly individualized physical bodies- some animate, others inanimate- each possessing its own fixed and absolute boundaries. All our senses; sight, hearing smell, taste, touch seem to tell us that we are, at least physically separate from what we survey. There is a difference between our selves and others people and between our selves and the rest of the universe that seems to indicate, that we are each sovereign, autonomous and singular. However, consciousness research of the past few years has begun to show us that our physical boundaries may be much more illusionary than real (Grof 89). If our physical boundaries are indicative of many levels of perception, and we are capable of experiencing relaxed, clear states of consciousness, presenting rudimentary forms of education may be archaic. Essays 4 and 5 provide examples of harmonic principles used to stabilize the energy body and bring balance. DVD Chapter 4 demonstrates the process of stabilizing the energy body through contemplative practices such as yoga drumming, and psychodrama. I selected Marcia dale Lopez as an expert interview candidate because she has a keen ability to sense the energy body and I have had transformative healing experiences by participating in her healing practice. The onset of alternative therapies demonstrate a growing interest in the field of energy medicine in the United States, which implies that continued research in this field of study should be done. There is an increasing presence of
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holistic alternative therapies integration including chiropractic, homeopathy, reflexology, shiatsu, acupressure, acupuncture, ayurveda , kinesiology, massage therapy, qigong, reike and therapeutic touch. The aforementioned alternative healing modalities utilize energy systems in or surrounding the body. Acupuncture, whose heritage is derived from classical Chinese medicine, is an example of an alternative healing modality practiced in the United States. Chinese medicine is rooted in ancient Chinese cosmology. “The Chinese believed that the vital force or ch’i circulates in the body through meridians, traveling a set route between organs and systems” (Willis 118). The figures appearing on the next three pages are followed by theoretical applications, which involve the use of the energy systems. There is a flow in each of these figures that depicts balance in the body. The experiences depicted in the CPPT all play a role in determining the flow of energy in the body. Rhythmic entrainment, devotional practices and mental balance have the capacity to stabilize and center the body and create flow in the energy field. Fear and judgment constrict the flow of energy because they cause stress on the adrenal system resulting in a flight or fright response as seen in the conclusion. As my body recognized that I was going to express powerfully suppressed emotional wounds, my emotions took over. I could barely get the words out of my mouth: “I did not think that I was [pause] smart [pause] intelligent”. I still notice a change in my emotions when I see this scene. The first time I watched the DVD it was disturbing to see how difficult it was for me to express this pain. My body and emotions were still in flight or fright response and did not want to include the
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footage in the DVD. I no longer feel an emotional charge I my body when I observe this scene. I see the power of vulnerability, through disclosure as a vital part of my process of personal transformation.
figure 1 (Willis119) This figure is a simple model of the energy meridians used in reflexology. It clearly shows the major energy meridians in the body.
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The figure on the following page depicts the wireless electromagnetic flow of energy circulating in, around, and through the body. It depicts the energy flow that I sense and experience when I meditate. The flow of its lines depicting the energy cycle in the diagram are similar to Alex Grey’s energy portraits in Sacred Mirrors.
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figure 2 (Beaulieu 20)
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figure 3
(Willis 122)
The aura, or energy field which surrounds the body, is seen above. Holistic practitioners such as acupuncturists, Reiki energy healers and homoeopathists all use healing modalities which access or observe the body’s energy, life force, or prana. These healing modalities cannot be measured with quantitative instruments; however, millions of people are using alternate therapies across the globe. How will these alternative healing modalities affect the professional training of our youth in the next decade with words like reiki, chakra, and energy meridian becoming commonplace? Being open to belief
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systems from other cultures is one way to acknowledge and build bridges across cultures.
Reflective Heuristic Essay on Energy Healers: Energy healers who have highly developed visual skills may see or sense the field of energy, which surrounds the body. I have met several healers who see such energy fields. One such healer was South American Shaman Don Jose Pinedas. In a healing session that I had with Don Jose I could sense the expansion of my auric energy field surrounding the body. I felt my body’s energy project at least six feet from my body. My energy felt very smooth and light, almost tactile. When I got on the subway to return home, it felt as if I was in a cocoon of energy whose borders lightly pressed against the subway walls. I have seen the cocoon-like light waves, which circulate around my body. Dr. Dale Lopez, Ph.D. has worked intuitively with the energy body for over two decades. I have had three sessions with Dale Lopez. I discovered that through conscious choice, I could uncover limiting belief patterns, sense these patterns and move them from my energy field. The sessions gave me a sense of freedom with an entirely new perspective resulting from the clarity that I gained. Prior to the session, Dr. Dale Lopez and I set a clear intention to be open to receive the clearest information possible to support healing and transformation. Non-linear research experiences such as this are difficult to measure by current scientific standards, therefore, may best be described by the individual directly involved. In DVD Chapter 2, Marcia Dale Lopez states that she sees standardization as an “insult” and that mechanical tests are not an accurate
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assessment of ‘who we are’ (as multi-modal creative beings). Dale Lopez explains that “Who we are, is constantly changing”. The Seven Major Energy Chakras (Centers)
figure 4 (Willis 122) 14
The term chakra is used in new ageism so frequently, that it may have diminished credibility in Western medicine. Vedic medicine teaches “the primary centers of consciousness are located in the upper brain and along the cerebrospinal system, in the energy complexes of the charkas. The chakras are connected by three main energy channels” (Redmond audio). The primary energy channel, known as the Shushuma, travels up and down the spinal column. Two more channels travel through the charkas on either side interweaving and creating a double helix of energy from the base of the spine to the crown. The Ida or left channel carries the feminine or lunar energy, and the right energy channel or Pingala carries the masculine or solar energy. “There are said to be 72, 000 nadis or energy centers within the body/ mind complex but these three carry the most voltage” (Redmond CD). You may see as depicted by figure 3, “the chakras are represented visually by the lotus, which represents the gateway through which consciousness enters the world” (CD). “The life vibration pulses out through thee power points, animating the mind and body” (CD). According to Layne Redmond, this creates a specific vibration, or frequency at each charka called the Bija Mantra (pronounced beejah). The Bija is a term for the sound latent in all energy chakras. These biga sounds are frequently used in Eastern meditative practices. Redmond combines rhythmic entrainment from other cultures with Eastern contemplative practices to balance and align the energy centers in the body and increase awareness. The “unity” video footage was an experimental process using this system.
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Reflective Essay: The Energy Body and Personal Transformation Intuitively accessing information from our surrounding environment and our daily circumstances may be an extremely useful tool. The previous section indicates that our energy body interacts with our physical body. I suggest that our emotional body does as well. We can sense a person’s emotional state of being when we stand near someone who has strong feelings for us, whether positive or negative, or when we listen to a dynamic or soothing piece of music and realize that our emotional state of being has been carried away through the harmonic frequencies. Could it be that during the daytime our energy bodies and emotional bodies are constantly interacting with one another? If this is so, might also be feasible that we empathically sense the feelings of those near us and mistake them for our own? If our energy body does interact with our physical body we may use this information to help teach young people about setting safe boundaries in relationships. I suggest that harmonic frequencies are created through our thoughts and emotions and either attract or repel others. One example of this is would be observing newborn babies who begin crying when they hear another baby cry. Individuals who are highly sensitive to other peoples’ energy or “empaths” such as Maia Author, Marcia Dale-Lopez, and Marina Petro agree with this concept (interviews; Author, Dale-Lopez, Petro). One teaching that is consistent in alternate healing modalities is the importance of clearing one’s energy field before and after a healing session so the practitioner remains
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balanced. I developed the skill of becoming very sensitive to my own energy and the energies of others through continued practiced during my internship in the Light Body Training. I demonstrate this process in Chapter 9 of the DVD chanting, “Modah Ani”. Steve Gorn plays solo on the Flute at the end of the chant. I bow my head and inhale slowly, raising my head up once again breathing in the soothing harmonics of the flute, thereby balancing my energy. I practice using my breath to balance my energy several times a day. I suggest that teachers would benefit tremendously from learning about their energy body and the energy that students are carrying into the classroom. Some teachers do this intuitively and have no difficulty in classroom management. As educators become increasingly aware of the energy cycles in the classroom, they can keep the class more engaged by introducing activities that will bring the students back in focus. This in turn may facilitate transformative learning. I suggest providing time to pause before instructional lessons throughout the day. This time could be used for staff and students to become more centered, balanced and conscious of the daily activities and thought patterns that promote or inhibit growth. Training students in the formative years to identify their kinesthetic and emotional needs could become a life-long skill. Children could be coached in primary school to recognize when their body needs movement, sound or silence to help them to stay focused. I have attended classes where the instructor or facilitator has provided room in the schedule for participants to move or stretch their body when needed in order to re-focus. Many teachers are
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concerned with the number of students who are disengaged and are lacking focus. As depicted in the DVD introduction (Chapter 1), I suggest that the present form of instruction lends itself to disengagement from the learning process (“yet, students in the US are bored, disinterested, distracted, and disengaged from the learning process” . Most learning in secondary schools is sedentary. It is not surprising that students have difficulty staying focused and are not interested in learning. Using sound, rhythm, music and contemplative practices may facilitate this process. In the DVD “Our Natural Rhythms” (Chapter 4), I demonstrate how contemplative practices help align the body and its energy flow, stating “by entrainment; using rhythm we can bring ourselves back to center again, and again and again”. The words “again, and again and again” metaphorically demonstrate that entrainment is the process I use continually used to self-center. Field Research in Consciousness and the Intuitive Process I interviewed Marina Petro, a spiritual intuitive and artist. Marina has given psychic readings professionally for over twenty years. The purpose of the interview was to discuss Marina’s perspectives on the intuitive process that she uses when painting or doing psychic intuitive readings. In the interview, Marina described viewing what Chopra and Gaswami call the quantum field of unlimited potential. When Marina does a physic reading or paints from this unlimited field of potential, (figure 11) she can access information about her clients that supports their growth and personal transformation. Marina can “see in her mind’s eye”, (with her intuitive skills) a series of probabilities or possibilities that a person may experience in the near future. Some possibilities may have a positive impact
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while others might cause distress or harm. Marina has made a commitment to serve others by sharing information that she is given which would keep them from harm’s way. Marina explains that these possibilities are constantly in motion, and they change as our perceptions continue to evolve. The Energy Centers Archetypal Patterns and Personal Myths Our emotions may be directly related to the energy centers in the body. Carolyn Myss, like Maia Author, Marcia Dale Lopez and Marina Petro can “see” or “sense” imbalances in the energy patterns. Myss maintains that energy blockages can create illness in the body if not recognized and released (Myss). Myss proposes that emotionally driven archetypal patterns correlate to the energy centers in the body. I will refer to archetypal patterns as defined in Jungian psychology. In Jungian psychology, an inherited pattern of thought or symbolic imagery derived from the past collective experience and present in the individual unconscious are considered an archetype (dictionary.com). These archetypal belief patterns have a tremendous impact on our perceptions, which then in turn affect our well being. Myss maintains that physical illness results from an imbalance in the energy system. This imbalance is directly related to our core beliefs stored in cellular memory. (Myss, Dale-Lopez, Author). Many of these beliefs are buried in our subconscious psyche. When they are released and replaced with affirming beliefs, the individual may experience a balanced flow of energy, resulting in healing (Myss). The figure on the following page was taken from Myss’ text, Sacred Contracts. It depicts the intuitive aspect of the multi-modal creative being in
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relationship to emotional and physical balance and health. The figure suggests that the individual may sense the emotional wounds that have been buried in the body through conscious and focused intent. By releasing these wounds the individual may experience personal growth and transformation. When the emotional and energy body are not in alignment, the individual may experience emotional imbalance as depicted in the conclusion of the DVD, Chapter 9. This was when I spontaneously discovered that I was part of the misunderstood learning community described in the introduction. The emotional release expressed in the DVD conclusion (Chapter 9-10) demonstrates the process of identifying and releasing personal myth and the resulting limiting belief. This process requires finding strength through vulnerability and detachment from ego to release the limiting belief, which no longer serves individual growth.
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figure 22
(Myss 167)
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This section demonstrates how prevailing myths evolve. Many contemporary social commentators contend that human behavior is socially determined, and is subjected to our conscious efforts to change. Myths often reinforce the established power structure. Late expert in mythology, Joseph Campbell, maintains that myths play a major function in defining the role of the individual. Clinical psychologist and specialist in energy psychology, David Feinstein, draws on Campbell’s work. Feinstein introduces his perspectives in mythology and psychology. Personal myths shape our belief systems and how we interact in the world. In his forwarding address, David Feinstein describes our personal myths as “the vibrant infrastructure that informs your life, whether or not you are aware of it” (Feinstein, lecture). Prevailing myths can be compared to the characters that we play in life, much like actors in a play. These myths have the potential to propel us into the creation of our future visions or disable us from experiencing growth and transformation. The DVD introduces a new mythology for learning, where personal transformation is possible. The DVD introduces holistic teaching models that engage the senses, such as the African American Tale and the Native American perspective on learning. Feinstein demonstrates how myths may be used personally, socially, and culturally, and how prevailing myths impact systems change. Feinstein states; “Mythology is grounded in the quintessential human ability to address the large questions of life through: symbolism, metaphor, and narrative” (Lecture). “Myths address the hunger to comprehend the natural world in a meaningful way; the
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search for a marked pathway through the succeeding epochs of human life; the need to establish secure and fulfilling relationships within a community and the yearning to know one’s part in the vast wonder and mystery of the cosmos” (Lecture). Feinstein continues: “Myths are rooted in biology, personal history, culture, and sacred sources” (Lecture). As a unified whole, the DVD models a new approach to learning through immersion and experience. The following visuals demonstrate the evolutionary pattern of our myths from Feinstein’s psychological framework:
figure 23
(Feinstein)
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(Feinstein)
Carolyn Myss has worked purposefully with Jungian mythic archetypes for over two decades. Myss maintains: “Archetypal patterns awaken us in our own divined potential. They can liberate us from the limitations of our thought or feelings. They can help us shed light on the dark and little-known corners of our soul” (Myss 15). Myss further extrapolates “[…] divine consciousness is not easily apprehended by our human faculties […] you must go beyond reason to where you can ‘see and understand’ the symbolic or greater meaning of the circumstances” (15). Developing the skill of “seeing symbolically, to act appropriately on your intuitions, takes practice” (19). Myths are buried deep within our psyches both individually and collectively. Myss developed a system using both intuition and intellect to identify predominant archetypal beliefs that create limitation. Myss guides the reader through a series of steps to determine these archetypes, and describes how the 24
archetypes are related to the energy centers in the body (Figure 22), I am interested in Myss’ comprehensive index of mythic archetypes. They describe the positive and shadow aspects of the archetype and may be useful in cultivating our emotional intelligence resulting in personal transformation. I selected one archetype to demonstrate Myss’ system suitable for adolescents offering an interesting perspective in human relations. Rebel (Anarchist, Revolutionary, Political Protester, Non- Conformist) Our images of the Rebel may be too closely aligned with clichés of our youth culture to let us see the deeper significance of this valuable archetype. Whether politically inclined, like Martin Luther King or an artistic innovator such as Van Gogh. The rebel is a key component in all growth and human development. The rebel in a support group can be a powerful aid in helping a group break out of old tribal patterns. It can also help you see past tired preconceptions [...]. The rebel can lead you to reject spiritual systems that do not serve your inner need for direct union with the Divine. The shadow Rebel conversely may compel you to rebel out of peer pressure for the sake of fashion and become mired in another form of conformity. The Rebel may reject legitimate authority simply because it is asking you to do something you find difficult or unpleasant. Be especially careful in evaluating your rebellious impulses, even if the Rebel is not part of your intimate circle of archetypes, you probably have it to some extent and should pay attention to its urgings (Myss 409).
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If we are indeed, multi modal creative beings, then within this framework, I see standardized testing being used as the predominant means to qualify intelligence as the prevailing outmoded myth. The concept of learning through experience was explored in the DVD interviews with Dr. Dale Lopez and Dr. Bruchac. I suggest that it is time to create a new mythology for learning. Teaching value-based holistic educational programs has been met with great controversy, however I suggest that it is what is most needed during this tumultuous time in history. Holistic models that integrate the body, mind and creative spirit, or “animating force within us” (dictionary.com) meet the challenging needs of society, where environmental and global issues will be at the forefront of the coming years. The natural state of being for a child is a state of inquiry, curiosity, and an innate desire to explore their surroundings. Children learn through experience. In my observation, young adults must see the relevance of what they are learning for it to be of interest. Teaching to the test also limits the teacher’s autonomy to creatively explore curriculum. The American educational system and youth are in crisis. While many children of developing countries struggle to survive, American youth are bombarded with choice seeing consumerism as a way of life (DVD Chapter 1). We have become a product-oriented, disposable society. Children whose internal rhythm is not synchronized with sedentary teaching models are easily distracted or bored. Many of these children are given medication to fit into a system that does not support authentic learning. Both
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administrators and “educators must address the reality that students are coming to school more depressed, more angry, and more fearful than in the past, and that they are acting on these impulses” (McCarthy 13). The many faculty, social workers, and administrators that I have worked with have noticed markedly increased incidents of stress, depression and aggression among the student population in the last decade. The Schenectady City School district is one district that has increased support staff and school programs to manage this challenge. Studies support this hypothesis, citing increased incidence of binge drinking, carrying weapons, marijuana use, sexual activity and drop out rates (McCarthy, US Center for Disease Control). The increased incidence of single parent families is one factor that seems to have been overlooked when considering the impact of loss experienced by children. It is imperative that the educational model moves from the Darwinian survival of the fittest, to holism. The Darwinian model has invasively affected our relationship to economic growth, education, leadership, politics, agriculture and human relationships. I suggest that educators teach youth to honor and cherish life, by experiencing and respecting other cultures. I suggest that participating in service projects which support sustainable living will help students to become responsible global citizens. A paradigm shift in education will impact our future society. Dr. Bruchac addresses sustainable communities in the DVD. I envision schools developing integrative, transformative curriculum following holistic models such as the Matsunaga Institute for Peace and the Earth Charter. This model supports “respect and care for the whole community of life, for ecological
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integrity and for social and economic justice, practicing non-violence and peace” (Sahtouris). In DVD Chapter 2, Rosanne Ranari discusses how children are uninhibited to explore. When developing programs that foster self-direction and positive action we must ask the questions expressed in the DVD: “Who am I? What do I want? Where am I going? And how do I get there?”. Self-esteem curriculum provides crucial elements needed in school programs today. This curriculum will encourage youth to appreciate themselves in “other ways of knowing” (Broomfield). Discovering “other ways of knowing” helps students recognize commonalities among belief systems and dismantling the fears that result from ignorance. The DVD is replete with video footage that supports this process. Urban schools with extremely diverse populations can be models for teaching tolerance to schools with homogeneous populations. All schools face the challenge of creating safe environments and treating all members of the learning community with dignity and respect. Many students in urban schools come from families that are first or second generation immigrants. These families are steeped in cultural and ritual practices. Diverse religious and cultural practices may provide an opportunity to teach tolerance, if approached with awareness and sensitivity by administrative and teaching staff. Seeking commonalities between cultures may help parents and students to overcome fears, which may arise while being exposed to ideas that are foreign to them.
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Students who live in ethnically isolated communities need opportunities to learn from other cultures. It is particularly important to become aware of and sensitive to the social and political climate of other cultures to help dissipate the feeling of threat, which may result from past experiences, as depicted in the African American Tale: “Sometimes I feel like a motherless child, a long way from home.”
Principle Two: We have the potential to access information on many intuitive levels Musical Creativity and the Creative Process of Personal Transformation Scientist, author and musical composer, Robert Jourdain, addresses the theme of music and creativity (Jourdain). When thinking of musical composition, a picture of an elaborate musical score may come to mind with a combination of melody, harmony and rhythm through notation. Musical scores were originally produced as a means of communicating music from composer to performer. These scores have become a means of communicating musical ideas between composers as well. Informal composition of music occurs much earlier than we might imagine. “[…] developmental psychologists remind us that children readily become little composers when encouraged and supported […]” ( Jourdain 188). At eighteen month infants begin to sing spontaneously, the same as infant babbling, which occurs somewhat earlier. Parents respond to the babbling and it goes on to become speech; they ignore the singing and it stops” (Jourdain 188). Musicality flourishes when it is reinforced at an early age. Original musical
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compositions were included in the DVD to support using music to enhance creativity and bring joy to learning. The following passage demonstrates how the creative process may inhibit intuition when it is placed within a linear construct. Jourdain describes scored music as a powerful tool for demonstrating the composer’s memory, imagery and abstraction. One disadvantage of un-scored music, is that written score “can seduce composers into a theoretical, unmusical approach to composition. Music becomes an exercise in theoretical elegance as the composer builds deep structures more complex than the listener can fathom working through […] intellectual analysis instead of auditory imagery” (Jourdain 184). This example demonstrates how the very essence of the creative process may be obscured through an imbalance between the intellect and the intuitive process. “Integral to the modern notion of musical talent is the idea that everyone is born to compose” (Jourdain 186). Unfortunately, this is demonstrated in every artistic endeavor but music. Students are expected to draw pictures, write stories, create architectural structures and design scientific experiments. Musical training in school is most often accomplished by learning to play an instrument, or singing composed music in a choral group. Students are not expected to compose their own music. In Western culture, that is something that only an elite group of trained professionals may experience. In the DVD I demonstrated that the capacity to compose music is not limited to trained musicians. As Rosanne Ranari states in DVD Chapter 2: “Music is spontaneous […] it transcends the boundaries that
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place limitations.” The DVD may be used as an inspirational tool to facilitate this process in primary and secondary education.
Reflective Narrative: Increased Sensory Perception and Sound Can we increase our sensory perception through conscious intent? Studying North Indian Raga taught me to listen more deeply than ever before. Practicing the microtonal scales of North Indian Raga demonstrated by Dagar Master, Dr. Ritwik Sanyal was a multi-dimensional kinesthetic experience. Singing in microtones with focused intent, and engaging kinesthetically with the voice became a meditative practice. By moving through the microtones, I could sense the many tones between each tone being sung. I sensed an infinite number of tones between two notes on the scale. It felt as though time slowed down so I could hear many of these tones. I also sensed space between the notes. The effect that this type of singing had on my and mind and body was astounding. I was in one of the most heavily populated countries in the world, where experiencing sensory overload would seem inevitable. I felt peaceful, and balanced, and energized during and after each raga session with Dr. Sanyal. This occurrence was consistent for the entire week I was in Varenasi, India. This experience in India inspired me to increase my sensory perception in other aspects of my life. Following my internship, I consistently practiced focusing my attention on my intuitive and intellectual skills. The musical experiences with Dr. Sanyal and Steve Gorn were heart-centered and kinesthetically healing and inclusive. Possible Application
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Contemplative practices such as chanting and yoga cultivate an awareness of the connection between body and mind. I discovered that these practices have a cumulative capacity to reduce the mind chatter, which distracts us from being fully present. Marcia Dale Lopez addresses the importance of being more present through her discussion of present time in DVD Chapter 7, stating: “The only thing that is real is this moment, and everything else is a story. Even this moment can become a story by the next moment” and “the journey is to the real self, and what is true to me in this moment”. Scientific evidence today may prove that there is a correlation between the brain waves and the state of consciousness. “Research projects in major universities have explored the neurophysiology of meditation, deep relaxation states, and mind/body interactions during healing. In one study a simple meditation technique used twenty minutes a day caused profound changes in blood pressure, stress handling ability, immune response, and feelings of well being” (Thompson). “[…] sound frequency patterns built into the music have been shown clinically to cause positive changes in consciousness and brain wave function.” and “coordinating of right/left brainwave activity and general slowing of brainwave activity which is associated with deep relaxation, stress reduction, creativity, insight, and problem solving” (Thompson). Consciousness and Increased Awareness Your consciousness is your energy of attention and intention at any given time.
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Your consciousness is reflected in the emotions that play across both the surface and depth of your experience. Your consciousness is your awareness of you as an essential spark within the fabric of creation. Your consciousness is the representation of you as if taken in snapshots from moment to moment. (Yosama Challenor, M.D.)
Consciousness may be defined as: “Con"scious*ness\, n. 1. The state of being conscious; knowledge of one's own existence, condition, sensations, mental operations, acts, etc. knowledge or perception of the presence of any object, state, or sensation” (dictionary.com). Consciousness is thus, on the one hand, the recognition by the mind or ``ego'' of its acts and affections; -- in other words, the self-affirmation that certain modifications are known by me, and that these modifications are mine. --Sir W. Hamilton. (Webster's Revised Unabridged Dictionary), © 1996, 1998 MICRA, Inc.) Or: consciousness 1: an alert cognitive state in which you are aware of yourself and your situation (WordNet ® 2.0, © 2003 Princeton University). I see consciousness as continual process of increasing self-awareness. Self-awareness may be facilitated through the use of contemplative practices as demonstrated in the DVD. In DVD Chapter 7, Rosanne Ranari discusses how music may be used to stimulate an increased sense of awareness: “When you see them (the students) start to make discoveries about their own voice… they do shine...and the way they communicate with each other becomes so much more impacting.”
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Is there a link between increased consciousness and increased sensory perception? Deepak Chopra is one leading scientist who maintains that this is so. Chopra and quantum physicist Dr. Amit Goswami describe how quantum physics views the perception of reality through space and time. (Chopra, Goswami audio). Both Chopra and Goswami describe the two domains in which we experience life as local or physical reality and non-local reality, which is beyond space and time. The non-local domain is the domain of unlimited potential (letters A and F in figure 3 and 4). Chopra and Goswami’s hypothesis explains how accessing the non-local domain of reality through contemplative practices, may result in increased multi-sensory perception. In quantum physics, “matter largely reduces to an exchange of photons (electronic particles) which have no mass; waves (which have no position, in a dynamic, relativistic interchange between particle), and wave (where time has no simple meaning)” (Lucas 2). “The nonsubstances that surround space and time are likewise emergent concepts of our belief systems (logical necessities due to our dualistic mode of thought) dependent upon […] our assumptions and desire to ‘ground’ our concepts into a fixed framework” ( 2). Contemporary scientists such as Deepak Chopra, Michael Talbot, and Bryan Greene and Charles Lucas describe the quantum field of creative, unlimited potentiality as a dimension that is easily accessible through our intention. The string theory includes mathematical calculations for the continued evolution of our species describing how we as a species will continue to access dimensions higher than the third dimension. These theories are all
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supported by the CPPT demonstrating perception from many different vantage points. The abstract order and flow of the DVD represents my perception of the creative process as the artist-researcher, film producer, traveler, student, musician, interviewer, performer, and teacher. Its focus and reference is transmutable, much like the photons that shift from wave to particle. I, the multimodal creativity being consider the DVD a work of art. It may therefore be used for a variety of purposes. As I mentioned in the introduction of the contextual essay, the CPPT moves in a spiral and the outcome of the creative process is unpredictable. The DVD also follows a circular pattern. It was the end result of my creative process in the present moment, however since the DVD demonstrates my creative process, its use has the capacity to grow and shift. Once again, my intuitive skills will come to play, as I remain open to its possible use. Transformative learning is experiential. Transformative learning also facilitates increased self-awareness. It requires developing keen observation skills, recognition of emotional blockages and some level of emotional detachment from the experience encountered. In DVD Chapter 9 I release the limiting belief of wanting to be “great at one thing” and replace it with the understanding that “I was great at being me”.
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Principle Three: Using Intellect and Intuition Creates Balance Multiple Intelligence Educational Psychologist Howard Gardener’s theory of multiple intelligences gained enough momentum to infiltrate teacher training in public schools in the nineteen nineties. It did not sustain itself, due to the radical shift of focus from state education departments across the nation to standardized testing as a means of authentic assessment. Gardener lays a foundation for developing programs that use multiple intelligences. In my observation, there is great need to introduce integrated curriculum promoting musical, natural, existential and kinesthetic intelligence. One way of presenting a kinesthetic approach to learning would be including the arts in all educational programs. As demonstrated in the DVD; integrating sound, rhythm, movement, into curriculum may promote selfawareness. I propose that learning must evolve to a point where students can comfortably multi-track, or learn both intuitively and intellectually. Students who only develop mastery in cognitive skills are using According to some experts, students who only develop mastery in cognitive skills, are using less than thirty percent of their learning potential (Ward). The figure on the following page depicts Gardner’s Model of Multiple Intelligences used in a lesson plan. This model does not include his newly proposed intelligences; spiritual and natural intelligence. As a multi-modal
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creative being I utilized all of Gardner’s multiple intelligences in the DVD production.
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figure 25
(Bructsck 51)
Most secondary schools in the United States do not address kinesthetic, imagination activities or integrate musical-rhythmic lessons as demonstrated in Gardner’s educational model (figure 25). Visual-spatial lessons most often are restricted to graphs, flow charts and videos. Artistic methods of introducing visual-spatial learning occur so infrequently that it is considered extraordinary when it does happen. Few teachers are comfortable integrating teaching units inclusive of the arts into curriculum. High school instructors are not encouraged to include Gardner’s model in their lesson plans. Many secondary educators feel pressured to prepare their students for required standardized tests, leaving little time for incorporating what are considered “frills” into the curriculum. Spiritual and Emotional Intelligence Some of the newest and most exciting research being done involves the study of Spiritual Intelligence, or Spiritual Intelligence, which may be likened to Gardner’s existential intelligence and Maslow’s transcendental stage of development. Research in consciousness, prayer and contemplative practices are becoming more common. Can we increase our spiritual perceptiveness, and why would we want to do so? Danah Zohar and Dr. Ian Marshall’s research indicates that it is possible to increase your Spiritual Intelligence and “through a more cultivated use of our Spiritual Intelligence, and through personal honesty and courage that such cultivation requires, we can find deeper meanings within ourselves, and we can use that reconnection with the deeper sources to serve causes and processes much larger than ourselves” (Zohar, Marshall 17).
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Marshall and Zohar’s study is based on the premise that the IQ (Intelligence Quota) and EQ (Emotional Intelligence) cannot measure our capacity for higher intelligence in lieu of emerging scientific inquiry in areas such as consciousness studies and quantum physics. I will use Zohar and Marshall’s definition of Spiritual Intelligence as “the intelligence with which we address and solve problems of meaning and value” (Zohar, Marshall 4). Spiritual Intelligence is “the intelligence with which we can place our actions and our lives in a wider, richer, meaning-giving context” (4). Zohar and Marshall maintain that “Neither the IQ or Spiritual Intelligence, separate or in combination allows us to explain, the full complexity of human intelligence nor the vast richness of the human soul and imagination” ( 5). I suggest that Spiritual Intelligence be used as a means of identifying our highly creative approaches to problem solving, and value based learning, which gives breadth and depth to learning experiences by crossing borders and exploring the highly creative and intuitive aspects of our intelligence whose boundaries are not clearly defined. This intelligence may be likened to higher order or conceptual thought process which some may argue ultimately is the desired outcome for academic institutions. “No one would dispute, that schools should prepare young people to be empathetic, responsible, motivated citizens who manage their emotions and develop lasting relationships” (McCarthy 13). As educators, we are dealing with a wounded population and have ignored the consequences of this tragedy. I maintain that it is IMPERATIVE that educators begin to teach from a more balanced perspective and provide opportunities for students to find meaning through learning. I suggest educator
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utilize learning processes which facilitate increased faculties of the intellect, body, mind and creative spirit. Holistic models support this endeavor. “Intelligence plays an important role in understanding human behavior, however it is through creativity that we can understand a human’s ability to cope with challenging situations in novel and appropriate ways”(Morgon, Poncell, Gordon 7). Leading scholars and scientists such as Deepak Chopra, Carolyn Myss, Fred Alan Wolfe and Ken Wilber share common theories based on Spiritual Intelligence, implicating that human beings are only scratching the surface of our potential. Ken Wilber describes spirituality as “levels of consciousness that perceive or intuit the vast wholeness and meaning of the cosmos, wholeness unfathomable in terms of material reality, personal identity, or cultural identity” (Miller 13). Educational leaders in the holistic movement such as Ron Miller, and Rachel Kessler stress the importance of teaching children to become authentic, compassionate human beings, respecting their individuality. There is need for balance between technological, scientific, and holistic educational models. The DVD and contextual essay demonstrate this balance theoretically and experientially. Zohar’s theory of Spiritual Intelligence also supports personal transformation, bringing transformative learning experiences to the forefront of our educational institutions. I suggest that the traditional educational model provides only a partial understanding of change, self-discovery and social criticism. All children are special, and to classify or segregate them creates shame and division. If educational leaders recognize the many ways in which we
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demonstrate our intelligence, we can encourage each child to explore their unique talents and potential. Inspiring children to become self-aware, and selfdirected visionaries are skills that will help to promote what Zohar calls “servant leaders, or someone who is responsible for brining higher vision and value to others showing them how to use it” (Zohar, Marshall 16). We are short changing our students when we limit instruction to standardized academic instruction.
Theoretical Basis for Spiritual Intelligence Zohar describes the neurological basis of Spiritual Intelligence, explaining that our Spiritual Intelligence operates out of the brain’s center, where unifying functions integrating all of our intelligences. Zohar states that Jungian transcendental philosophy was an attempt to bridge the gap created from the inability for reason and emotions to appeal to anything beyond themselves and that lack of scientific data prevented Jung from further exploration of his theory. Spiritual Intelligence is based on the brain’s third neural system, the synchronous neural oscillations that unify data across the whole brain. “This process unifies, integrates, and has the potential to transform material arising from the other two processes.” “It facilitates a dialog between reason and emotion, between mind, and body” (Zohar 7). Zohar recognizes that while Spiritual Intelligence has been awkward for academics to investigate because existing science is not equipped to study things that cannot be objectively measured, a great deal of scientific evidence for Spiritual Intelligence does exist. In the 1990’s the neuro-psychologist, Michael
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Persinger laid groundwork for researching Spiritual Intelligence. In 1997 Neurologist V.S. Ramachandran and his team at the University of California researched the existence of the ‘God Spot” on the brain. “This built in spiritual center is located among neural connections in temporal lobes of the brain. On scans taken with positron emission topography these neural areas light up whenever research subjects are exposed to religious or spiritual discussions” (Zohar 11). In the past, this work has been linked to mystical experiences of people who used hallucinogenic drugs such as LSD. Ramachadran’s work is the first to show it active in people without drug use. “This demonstrates that the brain has evolved to ask ‘ultimate questions’, to have and to use sensitivity to a wider meaning and value” (12). Zohar further discusses how Austrian Neurologist Wolf Singer demonstrated that there is a neural process in the brain devoted to unifying and giving meaning to our experience, called the binding problem. Singer’s work on serial neural connections is the basis for the IQ, allowing the brain to think logically and rationally, step by step. Our neural network organization are the basis for our EQ. Singer equates these processes to the two most prevalent types of computers, serial computers and parallel computers, both can perform the primary functions of serial and network organizers, but neither computer program can search for deeper meaning and ask why. They simply process information, while the Spiritual Intelligence is the bridge between all processes of the body and mind.
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Harvard neurologist and biological anthropologist, Terrance Deacon’s research program for the evolution of symbolic imagination and its consequent role in brain and social evolution underpins the intelligence faculty which Zohar & Marshall call Spiritual Intelligence. Zohar maintains that Deacon’s neurobiological work demonstrates that we have used Spiritual Intelligence to literally grow our brains through symbolic imagination. The DVD was conceptualized, filmed, and produced through active engagement of the imagination and intellect. Emotional Intelligence Integrity and Honesty Learning to be critical thinkers requires integrity in observing one’s belief systems. Our thinking must then extend beyond self-inquiry to support and facilitate social change. Cultural Anthropologist Angeles Arrien, Ph.D. suggests that observing our thoughts and emotions without judgment could be extremely beneficial to the entire learning community. Clearer understanding and acceptance of our present state of mind encourages more authentic interactions with others. When authentic interactions become a part of our daily practice, they have the potential to bring greater integrity to our daily encounters. I see emotional intelligence as a useful skill that could be a part of teacher training, instructed to children beginning in the primary years. It may in some cases assist children who suffer from distractibility by fostering self-acceptance. Once children feel accepted as who they are, they may begin to practice the selfregulating skills necessary to become focused. In DVD Chapters 8 and 9 the creative process of balancing intellect and intuition was demonstrated through spiritual and emotional intelligence. The creative process leading to personal
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transformation was chanted like a mantra; “immersion, intuition, spontaneity, creativity, self-disclosure, intimacy, vulnerability, integrity, courage, personal truth.”
Principle Four: Learning Holistically Supports Growth and Transformation The term holistic is defined as: 1. emphasizing the importance of the whole and the interdependence of its parts. 2. concerned with wholes rather than analysis or separation into parts (holistic medicine, ecology, etc. (dictionary.com) The root of the word holism refers to the aspect of being complete, as in complete systems. Holistic Education is “an attempt to return to the mysterious source of human creativity and authenticity for fresh inspiration. It seeks to enable the wholeness of the human being to emerge and develop as fully as possible” (Miller 2). I suggest that Howard Gardner’s revised Model of Multiple Intelligence, as described in Intelligence Reframed, may be a first step towards introducing holistic education into the present teaching model. Gardner’s revised model includes existential and natural intelligence. The challenge of implementing Spiritual Intelligence, EQ, and Gardner’s Multiple Intelligence into a system that has been in tact for centuries is well worth perusing in consideration of the current state of affairs. Violence in school demonstrated by horrific experiences such as Columbine High School clearly identify the need for critical examination of what our school systems are offering to our youth. Educators may become more comfortable with the concept of mindfulness, or developing an awareness of the mind. Some educators might even note the importance of increased awareness between body and mind, which may lead to personal transformation. 44
What is transformative learning, and why is it so important? Transformative Learning is “the process of effecting change in a point of reference” (Mezirow 15). Mezirow continues, “These points of reference are primarily the result of cultural assimilation and the idiosyncratic influences of primary caregivers.” As adults, we have the opportunity to question these points of reference (15). In the DVD Chapter 2 Marcia Dale Lopez states that: “Concepts are always changing, and who we are, is always changing.” I also suggest that awareness of life affirming changes may foster self-acceptance and love. As previously stated, the traditional academic learning model stresses only a partial understanding of the process of change, self-discovery and social criticism. These models represent “the realm of objectivity and logic, the triumph of reasoning over instinct, ignorance, and irrationality” (Dirkx 79). Transformative learning is grounded in a more intuitive and emotional sense of our experiences creating opportunity for imaginative and personal ways of knowing. Holistic Education also provides the opportunity for transformative learning. Transformative learning is grounded in a more intuitive and emotional sense of our experiences creating opportunity for imaginative and “personal ways of knowing” (Dirkx 79). Marcia Dale Dale Lopez describes this process in DVD Chapter 7 as follows: “the real journey is to who we are, the journey is to the real self, which is; what is the truth right now about you? In other words, do we ever go anywhere, or are we always here, simply discovering deeper and deeper what that’s about?” To sustain a holistic approach supporting personal transformation within the
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learning community, I suggest that administrators and educators must facilitate nurturing environments where student and teacher feel safe to explore “personal ways of knowing” (Dirkx 79). As stated in DVD Chapter 6, “Whether a large learning community or small, we must support the good of the whole.” In the present educational system teachers have little time for contemplation required to nourish their creativity and intuitive skills. This makes it extremely difficult to inspire their students and assist them in discovering their potential. Setting aside time between classes would enable faculty to regroup and energize. Music, sound, and harmonics may be used to enhance this process. I propose that if sound and movement were an active part of learning during class time, students may be less likely to be aggressive in the hallways. Passing between classes is the only time secondary students have to be mobile within the school day with the exception of lunch period and physical education, which is usually only twice a week. I experimented with music in five classes this semester and received positive responses from many of the students. I played music with a very subtle rhythm and medium range of tones while students took notes once a week. On the other days I did not play the music. I did not choose the same day to play the music and the classes do not meet at the same time, so students were exposed to the music at different times of the morning or afternoon, within a three hour range of time. I noticed that the afternoon classes responded particularly well to the music, and stayed on task. They also seemed to enjoy the assignment more. (There were far less complaints about doing a text assignment and more assignments completed when pleasant music was played in the background.) I
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occasionally allowed the students to select the music played. The students appeared to be as comfortable with the music I selected as their own once they settled down to do the assignment. I also used lively music combined with breathing exercises and stretching to increase energy flow when students were distracted, bored or sleepy. Once they got over the initial shock of being asked to participate, most students did so, stating that they felt more alert after the exercise. Some students in each class refused to participate. Cultural Sensitivity Joe Whittmer uses an extremely creative approach in addressing the need for educators and scholars to develop culturally sensitive interpersonal skills. Whittmer asks educators and scholars from many cultural backgrounds to share their insights concerning communication styles within their culture of origin. He applies their points of view to teaching strategies that promote sensitivity and awareness in the classroom. This in turn creates a safe learning environment where students are respected for valuing their cultural identity and appreciating the other cultures. It also reduces the risk of un-intentionally teaching from a cultural bias. His text is a collaborative teaching model that is empowering to all cultures while demonstrating culturally responsible behavior. Becoming culturally responsive will reduce the incidence of student “turn off” because of sociocultural epistemological differences. Cultures that practice process-oriented learning rather than product-oriented learning may have difficulty in the conceptualization and execution of learning. I suggest that if the term cultural is broadened to include diversity of learning styles, such as Gardner’s multiple
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intelligences, the opportunity for learning on many levels may profoundly increase. The video footage of the African American Tale in Chapter 2 was designed to share the African American perspective of their history. It poignantly moves from the continent of Africa where the drums are played celebrating Nelson Mandela’s inauguration to the United States, where African American slaves sing “sometimes I feel like a motherless child a long way from home”. These scenes are intentionally placed out of chronological order as a reminder and raise awareness of cultural sensitivity. The aboriginal scene in DVD Chapter 5 stresses the importance of preserving and sustaining all indigenous cultures, “We must keep our traditions alive for our children’s sake…” In DVD Chapter 6 the entire company of the African American tale sings. “None of us are free if one of us is chained, none of us are free” bringing the observer back cultural sensitivity demonstrated as a unified whole. In DVD Chapters 2 and 5, Joe Bruchac indicates that native cultures provide holistic learning models engaging students through experiential, cooperative, integrative learning, supporting and socio-cultural and environmental awareness. Gregory Cajete, Ph.D. has written several texts on Native American epistemology relevant to educators teaching indigenous children. In his most recent text, Igniting the Sparkle, he includes teaching models that may be applied to all indigenous cultures. Cajete cites that in Western science, information is classified through conceptual reasoning, which is geared towards students who
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are analytical, objective, structured, and verbal. There are differences in learning styles that reflect left-brain and right-brain synthesis as well as socio-cultural differences. He observes “many Native Americans tend to be intuitive, subjective, non-verbal, synthesizing, and oriented to wholes with practical application to their learning” (Cajete 15). As the Western scientific model continues to move from theories of reductionism towards whole systems of living. I suggest that teaching models such as Cajete’s may be adapted to the larger academic community where all children may honor cultural diversity and promote wholeness; personally, communally, and globally (Cajete 57). Spiritual Intelligence, Emotional Intelligence and Holistic Education Some may argue that the educational system is not the appropriate venue to introduce instruction in improving value-based skills such as Emotional and Spiritual Intelligence. While others disagree “psychometric theories of human intelligence have previously sought to understand the structure of intellectual functioning by examining the form of intelligence and attempting to identify its component parts, generally much of the investigation of this phenomenon has been based in pen-and paper tests of mental abilities that include the use of analogies, classifications, and the completion of mathematical series” (Kaschub 14). Joe Bruchac and Marcia Dale Lopez address the issue of standardized evaluation of the learning experience in the DVD: “European education is widely didactic […]” and “[…something much more to learning than being able to regurgitate concepts that somebody had told you […]. I maintain that holistic
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education reflects and responds more fully than conventional education to the changing needs of our youth, because it supports personal transformation. Scott H. Forbes shares the view of many holistic educators in his speech at the Third Annual Conference on Education, Spirituality, and the Whole Child, June 1996: “For schools to ignore what seems to be a change in humanity’s view of itself is to risk having schools that try to prepare students for something they don’t believe in; it is to risk having an educational system that is felt to be meaningless by the very population it wants to serve” (14). “There are now at least seven thousand five hundred holistic schools with more seeming to start every week. Unfortunately, the insights of this vision are often clouded by mistyeyed New Ageism, and a great deal that is valuable is dismissed because of this association” (15). For youth to become knowledgeable, they must be ready and motivated to learn and capable of integrating new information into their lives. For youth to become responsible, they must be able to understand risks and opportunities and be motivated to choose actions and behaviors that serve not only their own interests, but those of others. For youth to be caring, they must be able to see beyond themselves and appreciate concerns for others; they must believe that to care is to be part of a community that is welcoming, nurturing, and concerned about them (McCarthy 1). I suggest that viewing the whole child and cultivating the creative spirit and emotional intelligence of each child supports McCarthy’s vision.
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In the Creative Process of Personal Transformaiton, emotional intelligence may result from balance between intellect and intuition. Clinical psychologist Daniel Goldman describes emotional intelligence as “Knowing your feelings and using them to make life decisions you can live with; being able to manage your emotional life without being hijacked by it (McCarthy quotes Goldman 7). An individual “can overcome being paralyzed by depression or worry, or swept away by anger, […] handling feelings in relationships with skill and harmony” (McCarthy 14). While most research indicates that individuals develop emotional intelligence during the first fifteen to sixteen years of their life, I propose that with clear intention one may continue to increase their emotional intelligence throughout their life. I continually practice emotional clarity, and personal integrity. As a result I am less judgmental of myself and others and less attached to the outcome of situations beyond my control. In my observation, my communication skills have improved through this process. As I consciously place my intention on developing what Dana Zohar refers to as Spiritual Intelligence. I have become more aware of universal, interconnected relationships. In this process, I see myself as part of a unified whole, and I understand that my actions have an effect on that whole. For me, the greatest part of the experience of seeing myself as part of a unified whole, is learning to love and accept myself more completely. I see myself in relationship to the whole (figures 5 and 6). In this light, I accept my responsibility to live in integrity as a universal, global, communal, and individual citizen, constantly seeking experiences that promote growth and transformation.
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By practicing the art of being fully present in each moment I greet my daily experiences with greater appreciation and vibrancy, feeling more alive. I have developed a willingness to trust in the universal order of things, without controlling or manipulating my environment for my personal benefit at another’s expense. I maintain my enthusiasm to continue to learn and grow and am more prepared to face my fears. How Whole Can We Go? The Gaia Hypothesis In DVD Chapter 5 Joe Bruchac describes the earth as “The sustainer […] called literally, the mother of all creation”. Gaia or Gaea was the name given to the primordial planetary goddess by the ancient Greeks. Gaia has been worshipped since the stone-age. In contemporary times Gaia is known as Mother Earth or Mother Nature. Sculpted images of her date back as far as the CroMagnon period. Her names are plentiful, crossing many cultures, some of which include: Prithvi (Hindu), Asaya (Yoruba), Kunapippi (Australia) and Pachamamma (Peru). Native American Tribal Elder, Frank Walthers states: “To Indians the Earth is not inanimate. It is a living entity, the mother of all life, our Mother Earth. All her children, everything in nature is alive: the living stone, the great breathing mountains, trees and plants, as well as birds and animals and man. All are united in one harmonious whole” (quoted in Zell 3). Bruchac describes the Native American relationship to the earth, where she is considered “the mother of all”. This ideology is also held as sacred among our indigenous peoples, who view the self, community, world, and cosmos as one unified, interconnected entity. “I am you and you are me I see” and “We might survive as
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brothers here or perish here as fools” is sung in DVD Chapter 2 reflecting the concept of all humanity being part of a unified whole responsible to or planet. Photographs of the earth taken from space in the 1960’s may have initiated a resurgence of viewing the earth as a whole entity. Oberan Zell, founder of the neo Pagan religious movement introduced “Thea-Genesis”, or the Gaia Hypothesis to the Western world. In 1972, English atmospheric biochemist James Lovelock introduced the name Gaia to the scientific community, while researching the earth’s biosphere. Through his research Lovelock concluded that the earth’s biosphere functions as a whole: looking like a “contrivance put together co-operatively by the totality of living systems to carry out necessary control functions” (Zell 5). This hypothesis led to forming a second hypothesis: living matter, the air, the oceans, the land surface were part of a giant system which was able to control temperature, the composition of air and sea, the PH of the soil, and so on as to be optimal for the biosphere. The earth’s system seemed to exhibit the behavior of a single organism. Zell explains the link between science and Goddess in his research as follows: We originate from one single cell, the zygote which continues to divide. The protoplasm of that cell is redistributed through several trillion cells in our body. The mother cell becomes two new daughter cells each time the cell divides. Zell continues: “Dr. Lesley Orgel of the Salk Institute, La Jolla Ca. states: ‘ If life had arisen and evolved spontaneously here, it seems at least possible that many
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different life forms of life would be competing with each other. But in fact we know that all living things have evolved form a single cell which inhabited the Earth about three or four billion years ago- and there don’t seem to be any traces of any extinct competitors which arose in different ways” (Zell 6). Is it possible that the earth originated from one single cell, just as we did and each cell of the earth takes on a different function? If we take the led from our indigenous elders, this hypothesis may indeed be true. Founder of the Rainforest information Center, John Seed and world-renowned cultural anthropologist and mythologist Joseph Campbell support this hypothesis. Biologist Elisabet Sahtouris, Ph.D. adds insight to this theory stating that bacteria, which are one of the most basic biological organisms evolve not by the Darwinian model of evolution, but in fact demonstrate that during crisis they have the capacity to reorganize, redistribute resources, co- create and mature by finding creative ways to solve problems. Holism and Education Our educational institutions shape the moral development of our youth. This requires integrity and ethics in learning and positive interpersonal skills such as communication. John Beaulieu, Ph.D. describes speaking as “the movement of sacred sound seeking expression” Beaulieu 54). Guiding students to cultivate a reverence for life through compassionate speech and listening skills is sorely lacking from educational training today. Schools are desperately seeking ways to resolve conflicts among students and build stronger learning communities. Programs such as “Peer Mediation” and “Character Counts” train faculty to work with students in solving conflicts.
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One of the conference trainings I attended was lead by Carol Hwoschinsky. Carol works collaboratively with the UNDP (United Nations Developmental Program) in countries that are struggling with deep seeded conflict considered at risk such as Israel and Palestine. A list of guidelines (see handout 23, on pages 142-143) was give to participants following several exercises, which were designed to increase deep listening skills. All of the participants agreed that using these models created an extremely safe space to explore deep listening skills. These guidelines support the intuitive process and personal transformation depicted in the CPPT and how they may be applied to relationship skills. Rosanne Ranari addresses these concepts in DVD Chapter 2. Cultivating our intellect and intuition using this model may contribute to an increased awareness of how we relate to others. It its use implies that authentic communication can contribute to growth and transformation. In this case silence, rather than sound is the catalyst for developing the deep listening skills necessary to bring compassion to relationships. Hwoschinsky’s guidelines for the practice of compassionate listening include: (1) becoming silent; in order to help focus before beginning, review the guidelines and set a clear intention (2) not trying to “fix” the problem (3) having compassion for the speaker’s situation (4) listening from your heart (5) reflecting back to the speaker (6) avoiding asking “why” and (7) allow silence during the process. Tips for the speaker include: speaking from the heart and listening to the body and sensing when you do not feel compassionate.
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Participants were given an opportunity to explore the guidelines. I found this exercise to be a liberating experience where speaking from the heart was honored, respected, and heard. Clarity of intention and determining appropriate curriculum to incorporate compassionate listening skills is critical to using this process in an academic setting. I propose that incorporating compassionate listening skills into curriculum would provide an opportunity for students and staff to establish personal dialogue with meaning and purpose which would increase students’ sense of dignity, respect, and self esteem. Hwoschinsky based her work on Arthur Kessler’s Hierarchy for Compassionate Listening. Rosanne Ranari addresses how compassionate listening skills may be enhanced through music and movement in the DVD. Teaching Peace “Whether a large learning community or small, we must support the good of the whole” (DVD Chapter 6). Whether it is appropriate to include values-based curriculum in public education is a controversial issue worth addressing. Higher academic institutes such as The University of Hawaii recognize the need for resolving conflict on a global scale. The University of Hawaii is offering cutting edge training in resolving conflicts through peaceful measures. This program was developed in response to the 1984 meeting of the International Association of University Presidents in Bangkok, Thailand when Caress, the President of the University of Peace in Costa Rica challenged participating University presidents to develop programs that would foster a more peaceful world. The Spark M. Matsunaga Institute for Peace, located in Honolulu is an academic community
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designed to explore, develop and share knowledge of peace through teaching, research, publication, and public service. In doing so, it seeks to promote peace personally, locally, nationally, and globally through compassionate and nonviolent means. The Matsunga Institute for Peace addresses the major issues of conflict management, community building, and the reduction of violence. The Board of Regents of the University of Hawaii recognized the urgent and universal desire for peace in the world as early as 1986. The final outcome of this investigation was the establishment of the Spark M. Matsunaga Institute for Peace in 1986.The Program on Conflict Resolution aims to engage in research that furthers an understanding of disputing and dispute settlement practices and to encourage the practice and testing of a variety of dispute resolution procedures. It is known for its emphasis and expertise in the cross-cultural aspects of conflict. The Program of Conflict Resolution tailors its work to the organization and the culture it is working in. As more universities introduce educational programs, which include whole systems of learning, secondary education may follow course. Developing holistic, multi-cultural instructional programs including our multiple intelligences may prepare our youth to become responsible, responsive global citizens. This process may create opportunities for transformative learning experiences as well. The choice is ours, as expressed in the musical interlude from One Giant Leap in DVD Chapter 3 “We might survive as brothers, here or perish here as fools.”
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Principle Five: Small learning communities facilitate transformative learning I participated in several small learning communities demonstrated in the DVD production and footage. These included: (1) Mike Feurstein and I; (2) interviews with Marcia Dale Lopez, Joe Bruchac, Rosanne Ranari, and Steve Gorn; (3) the cast of An African American Tale; (4) the Schenectady High School Talent Show participants; (5) my mod two Child Development class; (6) the Hindu Temple; (7) Mike Feurstein, Matthew Nock, and I and (8) Jaime Catto and I. Many school districts have consolidated in order to save on the ever increasing costs of education. It is not uncommon for a High School in New York State to have more than two thousand students in the building at one time (Meier). Research has shown that small learning communities work best when the learning community is no larger than two hundred students (Meier). Many high schools have two thousand or more students on campus. Effective coordination and thorough planning is necessary to implement holistic small learning communities. Large school districts must build additional facilities so that students and staff experience a true small learning community. Larger school districts creating schools within a school still face the problem of students still swimming in a large fish bowl. Ultimately, smaller class sizes and increased support staff must be available for students in times of crisis. Common planning periods will provide the opportunity for interdisciplinary curriculum, troubleshooting, and supporting
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students with special needs. Small learning communities would give students the opportunity to make personal connections with the adult staff in the building. Highly populated school districts are subject to the financial constraints of housing thousands of students within a school building. Standardization becomes a necessity due to the sheer size of the school. Schools have become large financial institutions constantly bartering for grants and other incentives that bring in a cash flow. This system is not conducive to transformative learning. Smaller schools and classes accompanied by trained paraprofessional support may facilitate holistic lessons. Faculty must be involved in the decision making process so that they can be vested in the program. Teachers with more fully developed interpersonal and intrapersonal skills may understand students more intimately and provide richer learning experiences. DVD Chapter 5 supports this process. “I envision music being used in holistic systems, teaching and guiding students to learn, using their entire body, mind, and creative spirit.” My experience in combining sound, rhythm and music with these principles provided a rich platform for personal transformation. One may question whether it is valuable to provide the opportunity for personal transformation within a learning community. Having been engaged in teaching for over two decades, I would definitively respond, yes. In my observation, using standardized methods of evaluation leaves little room for the unlimited possibilities for growth, which may arise through the imagination and self-determination. I offered a non-traditional final term project this semester in the early childhood program at Schenectady High School. All but one student felt
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that this form of evaluation was inclusive and life changing. Sixty students researched topics dealing with children in crisis. Students who interviewed specialists in their field of study as part of their research noted a change in perspective and a sense of compassion for the individuals involved with their topic of research. The majority of students said that hearing personal stories from those directly involved in their research topics made the learning process interesting and more real.
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