Katie Bowers Literature Review

Spiritual learning primarily deals with how individuals construct meaning in their lives. Spiritual learning, however, lacks a theoretical model, and has yet to be fully understood by scholars and teachers. This is due to learning being utilized in a formal manner of order, hierarchies, grades, tests, a glorified past, control, deprivation, remoteness of various kinds, and a weighty seriousness (Moore, 2005).      

Although this type of learning has been trivialized in the past, scholars stress its importance during the learning process. Basil Yeaxlee, a British educator, stressed this importance as early as 1925, however, he equated this dimension of spirituality with religion (English, 2003).  Developmental psychologists such as Carl Jung proclaimed that as adults advance through life the need for spiritual development increases (Merriam, Caffarella, & Baumgartner, 2007; Vella, 2000). National organizations such as the National Institutes of Health and the American Medical Association explore the role that spiritual practices such as yoga, meditation, and prayer play in affecting the health and wellbeing of individuals (Merriam et al., 2007). The topic of spirituality is becoming more popular in continuing education courses and even in the corporate world with books such as A Spiritual Audit of Corporate America, The Stirring of Soul in the Workplace, and Leading with Soul: An Uncommon Journey of Spirit. Therefore, current researchers and scholars such as Elizabeth Tisdell, Cheryl Hunt, Tara Fenwick, and John Dirkx are attempting to explore this realm of secular spirituality. It appears spirituality is an inherent part of human nature that should not be ignored in any educational setting.

            Even though spiritual learning has not yet been sufficiently defined, scholars do attempt is to define spirituality and offer a set of assumptions that relate it to an educational setting. There are many different definitions of spirituality. For example, current researcher, Tisdell, defines spirituality in a secular and cultural context as a “personal belief and experience of a divine spirit or higher purpose, about how we construct meaning, and what we individually and communally experience and attend to and honor as the sacred in our lives” (Tisdell, 2003, p. 29). While another scholar has spirituality is defined as “one’s personal relation to the sacred or transcendent, a relation that then informs other relationships and the meaning of one’s life” (Sinnott, 2001, p. 199). To further define spirituality, its very nature is related to the concept of grace. Grace can be understood as transcendent in nature and as “harmony of movement, coordination, poise under pressure…moves to its own rhythm, follows its own agenda, and it is always beyond our power to control or manipulate” (Graves, 1997, pp. 15–16). Most definitions of spirituality encompass the concepts of wholeness, meaning-making through symbolic and unconscious processes, connectedness, an invisible force from within, and a soul being accessed through an image (Merriam et al., 2007). Tisdell takes her definition of spirituality one step further by developing seven assumptions of spirituality as it relates to an educational setting. These assumptions include:

• 1.     Spirituality and religion are not the same . . . .
• 2.     Spirituality is about an awareness and honoring of wholeness and the interconnectedness of all things . . . .
• 3.     Spirituality is fundamentally about meaning-making.
• 4.     Spirituality is always present (though often unacknowledged) in the learning environment.
• 5.     Spiritual development constitutes moving toward greater authenticity or to a more authentic self.
• 6.     Spirituality is about how people construct knowledge through largely unconscious and symbolic processes, often made more concrete in art forms such as music, art, image, symbol, and ritual which are manifested culturally.
• 7.     Spiritual experiences most often happen by surprise. (Tisdell, 2003, pp. 28–29)

These assumptions help apply this dimension of spirituality to learning for adults, and allow teachers to implement it into their educational setting.

            There are three main ideas that need to be addressed in spiritual learning. The first main idea is personal reexamination and critical questioning of the influence of the facilitators’ views and assumptions on their spiritual preferences. The educators must be in touch with their own spiritual journey. Some questions, proposed by (English, 2003; Rolph, 1991), they should consider asking themselves are:

• ·      Do I challenge learners to interpret meaning for their lives?
• ·      Do I provide time periods for reflection and inner exploration?
• ·      Does my teaching encourage learners to find the spiritual dimensions of everyday life?
• ·      Do I integrate religion, literature, poetry, art, and music into my teaching, and help learners search for the meaning and value that they contain?
• ·      Do I spend time fostering my own spiritual life?
• ·      Do I engage students as subjects (not objects) of their own learning?

It should be noted that, “Being subject of one’s own learning means hard work, severe discipline, and intense effort. Being subject does not mean taking a subjective view of what is being learned, but learning new theories and skills to the utmost and then making sure that what has been learned fits one’s context” (Vella, 2000, p. 9). The personal histories and experiences of the educator definitely influence how things happen in an educational setting. Lauzon, building off the works of Neiman states, “there are many educators who are interested in the possibility of a spiritual education, but that academic expertise in spirituality is not sufficient to facilitate a spiritual education; we need to recognize the depths of our own spirituality” (Lauzon, 2003, p. 5). Therefore, reexamination and critical questioning is crucial in creating a learning environment that fosters spiritual learning.

The second main idea is creating the right environment to facilitate spiritual learning. This environment needs to be open, safe, respect, nonjudgmental, sharing, and supportive (English, 2003; Lauzon, 2003; Merriam et al., 2007; Tisdell, 2003). There are three aspects within this idea that help make it the right environment for spiritual learning. Those aspects are dialogue, respect, and accountability. This environment needs to be one that both supports and challenges the learners. Merriam et al. (2007) state, “An overly programmed, information dissemination-driven classroom leaves no space for significant, indeed, spiritual, learning to occur” (p. 205). In the right environment that dialogue would be balanced with having time to be quiet to internally reflect and express what they are learning. Creating the right environment also involves eliminating competitiveness in the educational setting, and finding the right ways to support the different types of learners (Lauzon, 2003). Dialogue is one way that this environment can be created. Dialogue allows for a sense of community and connectedness to occur. Students can bring their thoughts and experiences to share and reflect upon in order to encourage and promote their spiritual development (English, 2000; Lauzon, 2003). Dialogue allows educators to focus in on issues of importance, eliminate barriers, and promote connectedness. Another activity that helps support this idea is mentoring. It helps promote spiritual learning in an educational setting (Merriam et al., 2007).

             The third main idea is be sure to allow for creative and imaginative activities within the educational setting. These activities allow learners and educators to find connections in unlikely places, and with unconnected ideas and experiences (Merriam et al., 2007). Another scholar, (Dirkx, 2001, p. 70), writes about these imaginative activities:

Journal writing, literature, poetry, art, movies, story-telling, dance, and ritual are specific methods that can be used to help foster the life of the image in our relationships with adult learners. By approaching emotionally charged experiences imaginatively rather than merely conceptually, learners locate and construct, through enduring mythological motifs, themes, and images, deep meaning, value, and quality in the relationship between the text and their own life experiences.

These imaginative methods allow learners to have developmental insights and provide support for individuals during the meaning making process.

Spirituality in learning can best be created when the educators take the responsibility upon themselves to reflect and evaluate the influence their own spirituality will have on their learners, when educators create and foster an open supportive environment, and provide learners with creative and imaginative activities. This might require educators to step outside of their comfort zone, and to give up the traditional rigidity of learning and teaching. Spirituality in learning allows learners and educators alike to make better meaning of their world.

            These main ideas are definitely things that educators can implement into their practice. Spirituality in learning is something that does not need to directly be addressed in an educational setting. If one can create the right environment then it will be addressed regardless. For example, mentorship relationships that are put in place can be very beneficial for learners in their spiritual journey. “Mentorship transcends the competition and negativity that often sully the learning environment, by fostering and affirming informal learning relationships that promote growth and change” (English, 2000, p. 31). Journal writing can also be a powerful tool for learners in order to reflect on their thoughts, experiences, and meaning making. It forces the learning to be immediate, personal, and relevant (English, 2000). Another scholar highlights the importance of educators keeps a classroom journal as well in order to figure out what actually needs to be explored versus what should be explored (Lauzon, 2003). Allowing learners to be a part in the learning process is also another way to implement spirituality into an educational setting. Redesign or tailoring learning goals and objectives around the needs and wants of the learners is crucial. This also demonstrates a supportive and respectful relationship between the educator and the learner (Vella, 2000). Implementing dialogue into an educational setting means that the educator accepts the new role as a resource person, guide, or mentor. Vella (2000) suggest using her Seven Steps of Planning to get an effective dialogue going. This type of tasks includes cognitive, affective, and psychomotor elements. Another avenue to take is providing learners with creative and imaginative methods along their spiritual journey. For example, All Saints’ Episocal Church offered a quarterly coffeehouse gathering for parishioners and guests as an opportunity to present original poetry, music, art, multimedia presentations, and photography (Luckie, 2005). Opportunities like this allow learners to have discussions that could lead to insights, and provide support for one other.

Ultimately, creating an environment that is not rigid and competitive while providing learners with many opportunities to grow and reflect will foster spirituality in learning.
Lastly, reminding learners of the importance of staying grounded and of having places of sanctuary, places to return to rejuvenate, to feel the interconnectedness of all life, to re-experience and remember the mysteriousness of life and creation are all crucial to fostering this spiritual development in learning as well.

The Main Themes	Implications
Reexamination of influence of educator’s personal views of spirituality	Critical Questions & Journaling
Open and Support Environment	Dialogue, Mentoring, Respect, & Accountability
Creative and Imaginative Activities	Journaling, story-telling, art, music, poetry, literature, etc.

Bibliography

Dirkx, J. (2001). The power of feelings: Emotion, imagination and the construction of meaning in adult learning. In The new update on adult learning theory (pp. 63–72). San Francisco: Jossey-Bass.

English, L. M. (2000). Spiritual Dimensions of Informal Learning. New Directions for Adult and Continuing Education, 2000(85), 29–38. doi:10.1002/ace.8503

English, L. M. (2003). Reclaiming Our Roots: Spirituality as an Integral Part of Adult Learning. Adult Learning, 2–3.

Graves, R. L. (1997). Grace, in pedagogy. In The spiritual side of writing (pp. 15–24). Portsmouth, NH: Boynton/Cook.

Lauzon, A. (2003). The Challenges of Spirituality in the Everyday Practice of the Adult Educator: Blurring the boundaries of the Personal and the Professional. Adult Learning, 4–6.

Luckie, J. A. C. (2005). Life journeys: Awakenings and learning experiences. New Directions for Adult and Continuing Education, 2005(108), 69–78. doi:10.1002/ace.199

Merriam, S. B., Caffarella, R. S., & Baumgartner, L. M. (2007). Learning in Adulthood: A Comprehensive Guide (third., pp. 198–207). San Francisco: Jossey-Bass.

Moore, T. (2005). Educating for the soul. In Holistic learning and spirituality in education (pp. 9–16). Albany: State University of New York Press.

Rolph, J. (1991). Can there be quality in teacher education without spirituality? Assessment and Education in Higher Education, 16(1), 49–55.

Sinnott, J. D. (2001). Introduction: Special issue on spirituality and adult development, Part 1. Journal of Adult Development, 8(4), 199–200.

Tisdell, E. J. (2003). Exploring spirituality and culture in adult and higher education. San Francisco: Jossey-Bass.

Vella, J. (2000). A Spirited Epistemology: Honoring the Adult Learner as Subject. New Directions for Adult and Continuing Education, (85), 7–16. doi:10.1002/ace.8501

Keith Cozart Literature Review

Keith Cozart commented on Group 1s Whitney Troxell Lit Review (Embodied Learning) and Group 2s Angela Britton review (Experiential learning).
Spiritual Learning- Literature Review

Keith A. Cozart

Ball State University

Sunday, February 1, 2015

    The Adult as a Learner- EDAC 634

Abstract

This paper focuses on Spirituality growth within Adult Learning.   It will describe notable definitions and aspects, identify major academic and spiritual scholars contributing to its’ honing and importance, compare and contrast a few of its many scopes and intersection with other learning theories and identify its most compelling significance to adult learning.  Thereafter the paper will draw conclusions and implications based on the reviewed material.

Spiritual Learning- Literature Review

Spiritual learning has many facets to consider and intersections with other learning theories.  Because the subject is relatively new to adult education (approximately 20 years of study) and is yet to have an established and accepted theoretical model, such as self-directed and transformative learning, much of its’ practices, activities, and contributions to adult learning are considered to be soft andragogy; soft in that its’ benefit to adult learning is not tangible, measurable nor widely-spread credible.  Spiritual growth is invisible although noticeable and perceivable when time and space is allotted within the learning environment.  It spawns from deep within our being and often occurs unexpectedly under unpredictable circumstances.  So why is it important?  Developmental psychologist such as Carl Jung have asserted that as adults move into midlife and beyond, there is an inward turning to contemplate the meaning of life and the spiritual aspects of oneself (Merriam, Caffarella &Baumgartner, 2007, p.199).  The process can be transformative, narrative, experiential, self-directed and embodied to name a few.  Scholars such as Tisdell, Courtenay and Milton, Graves, Dirkx, Vella, English, Fenwick and Parson, and Merriam have established and identified assumptions, components, characteristics, triggers, aspects, situations and practical implementation of adult spiritual learning and growth.  Moving forward let us take a look at the definitions of Spiritual Learning.

Spiritual growth within adults is all about connecting meaning that is larger then we can explain; meaning that comes from deep within our selves that is rooted to what some call our soul.  Merriam (2007) identifies it as the “flow” or “life force” that is felt when meaning-making is fully connected between mind, body, soul and a higher being, the universe or an ultimate energy source.  Her use of the words align well with my developing understand, although I’d add the phrase “In the Zone.”  In the Zone is a phrase often used within sports or athletics when an individual or team seem so effortlessly connected with their actions, strategy, aim, control and emotions that they can seemingly make no error; there appears to be no hard-fought thought process.  All the many hours of practice and preparation come flowing out in a stream of focused channeling of zone-full action. They can do no wrong.  I feel spiritual connection often when I perform music.  I lose sense of time and my personal being (ego) as well as experience a feeling of connectedness to a larger force of energy that fills me with peace shielding me temporarily from the harsh realities of life, a spiritual experience that makes meaning.

Scholarly work within Spiritual Learning

Tisdell (2003) performed a study of thirty-one college and adult educators teaching anti-oppressive subject matter.  From this she established seven assumptions about the nature of spirituality as it relates to education.  These assumptions help in the understanding of spirituality within the dimensions of adult education:

Spirituality…

1.     and religion are not the same

2.     is about an awareness and honoring of wholeness and the interconnectedness of all things

3.     is fundamentally about meaning-making

4.     is always present in a learning environment, although not always acknowledged

5.     is about moving toward being a more authentic self

6.     is about how people unconsciously construct knowledge via culturally manifested art forms such are music, images, symbols, and rituals.

7.     in its’ learning moments and experiences often happen by surprise.

What is unique about Tisdell’s perspective is that it embodies spiritual learning in a cultural context manifested in experiences, symbols, myths, and rituals.  I find important connection within her first assumption that spirituality and religion are not the same.  While I find that religious experiences can provide spiritual growth, spiritual experiences do not have to be religious. This notion makes spiritual learning so much more viable in that it does not eliminate populations based on their religion or lack-there-of. 

Courtenay and Milton’s (2004) empirical study of adult educators and learners identified three components of spirituality which are as follows: a feeling of connectedness, a search for meaning, and an awareness of a transcendental energy force beyond ones self.  Their components overlap a bit with Tisdell’s seven assumptions in the area of meaning connection, although Courtenay and Milton focus inwardly on the individual identifying no cultural context.

In my opinion the most compelling thoughts to the subject are brought by Graves (1997).  Using the word grace instead of spirituality, he speaks of its important place within pedagogy (andragogy).  Graves notes that grace is of transcendental nature or more directly a “harmony of movement, coordination and poise under pressure” (p. 15).  He identifies grace as containing the following seven characteristics and being: transformative, healing, ego transcending, eye opening to the possible, the “direction sign” to what is right, creatively enhancing and surprising.  Graves says we do not find grace, it finds us.  “To be found by grace we must live not only in the immediate moment but let go of ego involvement in that moment, for grace comes in the back door ……While the attention is elsewhere, grace is at work in the unconscious” (p. 16).   Educators need to allow time (space) for such grace to occur.  Strategies to allow for this time will foster opportunities for such grace, soul or spiritual growth.  Graves observes, “If grace ever comes into pedagogy, it will be there not because it was planned but because the conditions were right and because some sensitive soul had the wisdom not to thwart it” (p. 20).

Dirkx (2001b) echoes Graves’ notion of grace in his understanding of the soul being accessed (triggered) through images.  Within the learning process Dirkx claims that uncontrollably learners are struck by emotionally triggered mental images that facilitate knowledge.  He writes that these images “arrive as they so choose, as acts of grace” (p. 69).  I can reflect directly on his comments.  Until a new concept reaches an emotionally connected life experience that I can draw a mental image relationship, I do not learn the material.  This concept intersects with self-directed and experiential learning in that learning is linked to life experience where we can draw or trigger life/mental imagery.

As identified earlier, spiritual learning needs space in which to do so (time).  Vella (2000) says this space must be “sacred”, sacred space that is safe, supportive and open.  He outlines three aspects of sacred space:

1.     Dialogue- where one listens an others’ experiences

2.     Respect- listening without judgment

3.     Accountability- educators need to be accountable for their lesson plan preparation, and equally accountable for their willingness to abandon them if needed.  In these moments grace may be at work.

In Merriam’s words “The spontaneous and fluid nature of spirituality requires space where it can happen. An overly programmed, information dissemination-driven classroom leaves no space for significant, indeed, spiritual, learning to occur” (p. 205).

English, Fenwick and Parsons (2003) position mentoring and coaching high on the importance of fostering situational spiritual growth.  They point out that teaching, coaching, mentoring is “about relationship(s), support and increasing the human spirit” (p. 93).  When we are in the situation to teach or facilitate learning in any setting, building relationships must happen for any growth of the soul.   As an educator I find much to me learned from my colleagues that go by a different name then teacher/professor.  The coaches, personal trainers, mentors and facilitators are building relationships that are spiritually supporting their learning environments.

Lastly, Merriam summarizes four practical implementations for fostering spirituality in adult learning.  They are as follows:

Fostering spiritual learning is best served by…

1.     incorporating adult’s personal biographical stance on spirituality and religion.

2.     allowing for space within the learning environment for such growth

3.     mentoring relationships that develop trues though support and increasing the human spirit

4.     allowing for creative and imaginative activities such as visualization, storytelling, and the use of literature, poetry, graphic art, and music.

Her second and fourth implementation is where I’m most interested.  As a drum circle facilitator I hope to make the appropriate space for spiritual growth and help foster that growth through open creativity via rhythmic activities.

Implications and conclusion

The most significant element to adult learning is making meaningful connections, which is at the core of spiritual learning.  Spirituality by nature is very difficult to capture in the rational prose of academia, so it teeters on the balance of being a “quack” influence on the profession.  Its influence is not measurable and it takes time away from delivering educational material.  So why should anyone consider spiritual learning important: because it feeds the soul.  It provides a mysterious energy that heals, rejuvenates, fosters, awakens, and motivates our human spirit.  I believe much of the western world struggles from lack of spiritual “soul food”; a source of important flow, life force or zone-full focus that gets us out of bed in the morning, wards of depression and side steps illness.  Westerns are slow to catch onto the significance of mediation, yoga and prayer in healing the soul.  We forget so easily in pursuit of a profession, money, fame and material possessions.  What is the alternative?  I think we see the result in health conditions such as depression, cancer, obesity and other conditions that can be over medicated. 

            I find it fortunate that most of my students respectfully stop me when I do not set aside time and space for spiritual growth.  They say nothing.  They do not have to.  I see it on their faces and I feel the void.  It is continue work in which I hope to improve.

References

            Dirkx, J. (2001a). Images, transformative learning and the work of the soul. Adult learning.

12(3), 15-16.

Graves, R. L. (1997). Grace, in pedagogy. In R. P. Foejr & S. A. Schiller (Eds.), The spiritual side of writing (pp. 15-24). Portsmouth, NH: Boynton/Cook.

Merriam, S.B, (2008). Third Update on Adult Learning Theory. San Francisco: Jossey-Bass.

Merriam, S.B., & Brockett R.G., (2007), The profession and practice of adult education. San Francisco: Jossey-Bass.

Merriam, S. B., Caffarella, R. S., & Baumgartner, L. M. (2007). Learning in adulthood. San Francisco: Jossey-Bass.

 Tisdell, E. J. (2003). Exploring sprituality and culture in adult and higher education. San Francisco: Jossey-Bass.

Vella, J. (2000). A spirited epistemology: Honoring the adult learner as a subject In L. English & M. Gillen (Eds.), Addressing the spiritual dimensions of adult learning: what education can do. San Francisco: Jossey-Bass.

SPIRITUAL LEARNING	Themes	Implications
7 assumptions of Tisdell	Spirituality… ·       and religion are not the same ·       is about an awareness and honoring of wholeness and the interconnectedness of all things ·       is fundamentally about meaning-making ·       is always present in a learning environment, although not always acknowledged ·       is about moving toward being a more authentic self ·       is about how people unconsciously construct knowledge via culturally manifested art forms such are music, images, symbols, and rituals. ·       in its’ learning moments and experiences often happen by surprise.	Educators should strive for connecting meaning to their learning environments to facilitate a more whole and authentic development of adult students self via the use of culturally manifested art forms (culture component is unique in Tisdell’s example)
3 components of Courtenay and Milton	Three components of spirituality ·       a feeling of connectedness ·       a search for meaning ·       and an awareness of a transcendental energy force beyond ones self	Energy, meaning and connectedness are priorities for spiritual growth.  In this case, the focus is on the individual (ego).
Grace, 7 characteristics of Graves	Grace containing the following seven characteristics, it is: transformative, healing, ego transcending, eye opening to the possible, the “direction sign” to what is right, creatively enhancing and surprising.	Allowing the space (time) for grace to occur is key to the learning environment.  It needs to be a conscious effort by the educator.
Triggers of Dirkx	Uncontrollably learners are struck by emotionally triggered mental images that facilitate knowledge	Triggering mental imagery within the learning environment will promote learning.  New material is likely not to be fully absorbed until a reflection of life imagery is achieved.
Sacred space of Vella	Three aspects of sacred space: ·       Dialogue- where one listens an others’ experiences ·       Respect- listening without judgment ·       Accountability- educators need to be accountable for their lesson plan preparation, and equally accountable for their willingness to abandon them if needed.  In these moments grace may be at work.	Vella’s examples seem so common sense.  Judgment free dialogue with accountability of all involved promotes a balance within the learning environment.  All involved are on a more level playing field.
Mentoring of English, Fenwick and Parsons	They point out that teaching, coaching, mentoring is “about relationship(s), support and increasing the human spirit”	There is a practice for training hunting dogs.  Take an old established dog and caller them to a young rookie. The rookie learns the how to hunt from the example of the established dog.  Mentor, coaching, training and teaching- basically all can share similar job requirements.  Main objective is to establish relationships with their students (mentee).
Implementations of Merriam	Fostering spiritual learning is best served by: ·       incorporating adult’s personal biographical stance on spirituality and religion. ·       allowing for space within the learning environment for such growth ·       mentoring relationships that develop trues though support and increasing the human spirit ·       allowing for creative and imaginative activities such as visualization, storytelling, and the use of literature, poetry, graphic art, and music.	Merriam brings it all together adding the creative and imaginative activities.  Educators owe it to students to bring creativity into the learning environment.