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.