Group 3 Spirit and Soul in Learning: A Theory Review by Kayla McAllister

 Spirit and Soul in Learning

A Theory Review

 

Kayla McAllister

Ball State University

EDAC 635: Strategies for Teaching Adults

Dr. Bo Chang

September 18, 2024

 

Name:	Commented On:
Kayla McAllister	Julee Sims

Main Theoretical Points of Spirit and Soul in Learning

            Soul and spirit play a key role in teaching and learning, yet it is not as tangible as the other ways of learning and teaching. There are many theoretical points regarding this topic. We will start by defining what spirit and soul mean, as they are interconnected, and we should be aware that they are. Our spirituality gives us purpose and meaning in our lives [and our] soul is the very essence of our being, the centre of our personality [Our] soul lies midway between understanding and unconsciousness and that its instrument is neither mind nor body, but imagination (MacKeracher, 2004, pgs. 172-173). Spirituality is, “an awareness of something greater than ourselves, a sense that we are connected to all human beings, and all creation” (MacKeracher, 2004, p. 175). We must also understand that spirituality is not a religion and should not be linked to religion, as it would discriminate against other religions (Gallagher, 2009). To further define spirituality, Elizabeth Tisdell quotes it as, “a journey towards wholeness, enabling one to see the extraordinary in the ordinary business of our life, and our interconnectedness both of the natural world and to something bigger than ourselves” (Tisdell, 2023, p. 38). Spirit can also be defined as, “a manifest in that impulse that motivates us to “know” and is central to the development of all relationships. Without spirit, or with a deadened spirit, the impulse to seek relationships with ideas, ourselves, or others is suppressed or even absent. Spirit is the source of our dreams and our hopes, and when we do not listen to it, our deepest longings go unfulfilled. Spirit furnishes us with the enduring human capacity that gives lives expressions of joy, passion, and purpose, and even gives meaning to pain (Peterson, et al, 1997, pgs. 187-188).

            Our next theoretical point will cover how to notice soulful and spiritual learning and how the ideals should therefore align with our own. There are many ways to notice and recognize soulful and spiritual learning. First, we know and understand that spiritual and soulful learning thrives most in liberal education. Liberal education, is the kind that liberates people and asks the question, “Is the material being taught exposing students to teach them the difference between James Baldwin and Alec Baldwin? And if not, our program is failing them to see the difference between the two?” (Palmer, 2003, p. 378). Secondly, soulful and spiritual learning is also permitted in its natural state; it becomes a self-generating, self-enforcing process driven by curiosity, awe, reverence, expression, meaning, and relevance, rather than compliance. Spirit is not about grades, winning, trophies, certificates, or merit pay; it is about knowing what led us to service (Peterson, et al, 1997, p. 190). We must also nurture the soul in learning. Dirkx states that “[We] need to make sense of the changes and the empty spaces we perceive both within ourselves and our world. [Soulful] or transformative learning should also involve very personal and imaginative ways of knowing, ground in a more intuitive and emotional sense of our experiences. [We] should give the voice to the deep and powerful way to the imaginative and poetic expressions of self and the world” (Dirkx, 1997, pgs. 79-80). We also can notice that the soul stirs within us when we observe an interaction between two learners becoming increasingly conflictual, but we must tend to stay away from the conversation so that we may embrace the messiness and disorder that is adult learning. Learning, even through pain and conflict, and more importantly the soul, aims to transform the heart, character, and wisdom (Dirkx, 1997, p. 84). Again, I would like to reiterate that soulful and spiritual learning is not as tangible as the other ways of learning but can still be noticed in the ordinary day-to-day activities that we all go through. We must also know that everything is potentially sacred, including the power to be imaginative (Tisdell, 2023, p. 44). We need learning areas that are both analytical and emotional; scientific and spiritual; and theoretical and practical (Watson, 2017, p.17).

            Lastly, the next theoretical point touches on the ambiguity of soulful and spiritual learning. There is not just one way to define this way of learning as it is usually based on the individual’s needs and desires in their own lives and educational paths. I have seen that spiritual and soulful learning can be loosely related to transformative learning which is fundamentally about becoming aware of one’s underlying assumptions and changing them to develop a more inclusive view of the world (Tisdell, 2023, p. 39). Does that definition not align both with the definition of spiritual and soulful learning? Could this be another aspect of this learning theory? Transformative learning theory can also challenge technical, instrumental conceptions of teaching and learning and direct our attention to the roles that experience and culture play in shaping what we know and how we come to know, just as the spiritual way of learning connects us to the world around us (Dirkx, 1997, p. 87). We should also know that all these theories demand that educators explore, in a sustained and clear-eyed fashion, their inner terrain, before projecting their lives into their learners' lives (Gallagher, 2009, p. 75). In the next section of this review, I will list some practical applications to reflect these points in our lives and others.

Practical Applications for Soulful and Spiritual Learning

            Our first theoretical point was to define that spiritual and soulful learning are interconnected, therefore, application to tangible activities must also be considered and interconnected. Facilitators should be aware and provide a safe and supportive environment if they want students to feel like they can share and be aware of their different states of consciousness. Facilitators should provide useful activities that are inclusive of deep relaxation, guided imagery, humor, meditation, creativity, and mental play (MacKeracher, 2004, p. 180). Defining someone else’s spiritual and soulful learning journey will differ from person to person, as each is unique to the individual. Our second theoretical point was that of how spiritual and soulful learning should align with our ideals. Watson states, “If your education teaches you to internalize your oppression, it is harmful. At the classroom level, scholars continue to document the role all teachers can play in disrupting patterns of inequity. Educators need strategies that authentically bring student’s lives within the classrooms” (Watson, 2017, p. 8). I believe that students should be their unique selves when it comes to learning. My ideals for a classroom will be that of love and respect; judgment-free and reflective; and unapologetically and courageously bringing the students' whole selves into the classroom (Watson, 2017, pgs. 10-11). We as educators should also have ideals that reflect that students' opinions matter, to provide them with environments that give them hope and determination, a sense of control over their own lives, and a reconnection with their past as well as the present, with those around them, and their selves (Peterson, et al, 1997, pgs. 190-191). Our last theoretical point is that of the ambiguity of spiritual and soulful learning. There are many ways to practically view these learning patterns such as knowing how to recognize a great learner (and a great teacher) as one who is enlivened, exploring, seeking growth and appropriate challenge rather than compliance and sameness. Affective states are intertwined with the learning process and therefore we should know how we also play a key role in our students' lives (Peterson, et al, 1997, p. 189). Educators should also be teaching in ways “that enhance the human condition and advance social justice, as well as not violating the deepest needs of the human soul (Palmer, 2003, pgs. 397, 383). Practical ways of having students be more attuned to themselves and others are to ask open-ended questions (Palmer, 2003), have information-giving sessions, listen rather than responding to students, have deep reflection sessions to mull over large topics, connect to the primary source of creativity, vitality, and wisdom within our lives (Dirkx, 1997). Our interest as educators is learning through the soul and not to “teach” or to “facilitate” soul work. We must nurture students to individually and collectively reflect and find that within themselves such as through group work and other creative activities such as storytelling, narratives, myths, tales, and rituals. Students must also solve interrelational issues with others without the educator interjecting (unless violence breaks out) (Dirkx, 1997). Educators should also emphasize critique when need be, as real transformation is when we create something out of new learning or new ways of out of unpacking unconscious assumptions; hence transformative learning often results not only in the critique of assumptions but creating something new. We must also find the time to have structured creative time within the classroom and assignments. This could be having students try on new roles and behavior, having creative self-expression, or have them change something in their personal lives to better themselves and the world around them, to even have them directly engage in the creative arts such as visual art, music, poetry, photography, dance, and the use of metaphors in writing. Some educators have even implemented meditation mindfulness practices within the classroom (Tisdell, 2023). But how do we integrate creativity and soulful and spiritual learning, and with a spiritual lens? It does seem to me that if one is to do so, one needs to engage in a regular spiritual practice of some sort. People do indeed have spiritual experiences (which often happen by surprise) without engaging in any direct or regular spiritual practice. But by doing so, we are more likely to be able to live life with intention, with focused attention, with an attitude of hope and gratitude, and with attuenment to the holism of the natural world of the universe. It is by doing so that we critique but create, and create legacy while paving the way for the future (Tisdell, 2023, pg. 48).

Reflection

Highlights and Process of Theory Review

            As is often the case of literature and theory reviews, any learner can find themselves lost within the myriad of information or lack thereof. Some unique barriers that prevented me from finding the information that I wanted to find my information was that of not including religious studies. I wanted to remain as secular as possible when reporting about spiritual and soulful learning to be inclusive of my learners as well as not having a set religious background myself. I wanted to report on this topic because it is near to my heart. I have always felt spiritual my whole life, but not religiously. The most significant part of this assignment was trying to break down the topic into feasible and practical information that would relate to a large group of people. Spiritual and soulful learning is based on the individual’s life experiences whether that be with or without religion. I completed this assignment by using the textbook Making Sense of Adult Learning as well as sources from the online catalog on Ball State University’s Online Library Portal. Some lessons that I learned from this assignment was that sometimes topics can be very vague and you must define and differentiate between what you need in the assignment and how to implement it in a way that your audience understands the material. I mostly worked on this assignment at work, where I could focus on research and not be distracted by outside sources.

Summary Table

Table 1. Summary of the theoretical ideas

Main Theoretical Points		Summary of how to apply the main theoretical ideas in practice
Idea 1	Spirit and Soul’s Interconnectedness	·       Facilitators should be aware and provide a safe and supportive environment if they want students to feel like they can share and be aware of their different states of consciousness ·       Facilitators should provide useful activities that are inclusive of deep relaxation, guided imagery, using humor, meditation, creativity, and mental play ·       Facilitators should also be aware that everyone's definition for spiritual and soulful learning will be unique
Idea 2	Noticing Spiritual and Soulful Learning in Our Ideals	·       Facilitators need strategies that authentically bring students’ lives within the classrooms ·       We as educators should also have ideals that reflect that students' opinions matter, to provide them with environments that give them hope and determination, a sense of control over their own lives, and a reconnection with their past as well as the present, with those around them, and their selves ·       My ideals for a classroom will be that of love and respect; judgement-free and reflecting; and unapologetically and courageously bringing the student's whole selves into the classroom
Idea 3	Ambiguity of Spiritual and Soulful Learning	·       Knowing how to recognize a great learner (and a great teacher) as one who is enlivened, exploring, seeking growth and appropriate challenge rather than compliance and sameness. Affective states are intertwined with the learning process and therefore we should know how we also play a key role in our students' lives ·       Teaching in ways “that enhance the human condition and advance social justice, as well as not violating the deepest needs of the human soul (Palmer, 2003, pgs 397, 383).  ·       Practical ways of having students be more intuned to themselves and others are to ask open-ended questions (Palmer, 2003), have information-giving sessions, listening rather than responding to students, have deep reflection sessions to mull over large topics, connect to the primary source of creativity, vitality, and wisdom within our lives ·       Our interest as educators is learning through the soul and not to “teach” or to “facilitate” soulwork. We must nurture students to individually and collectively reflect and find that within themselves such as through group work and other creative activities such as storytelling, narratives, myths, tales, and rituals.

 

References

Dirkx, J. M. (1997). Nurturing Soul in Adult Learning. New Directions for Adult and Continuing

Education., 1997(74), 79–88. https://doi.org/10.1002/ace.7409

 

Gallagher, Eugene (2009) Spirituality in Higher Education? Caveat Emptor,

Religion and Education, 36:2, 68-87, DOI: 10.1080/15507394.2009.10012444

 

MacKeracher, D. (2004). Making Sense of Adult Learning (2nd ed.). Toronto: University of

Toronto Press. ISBN-10: 080203778X ISBN-13: 978-0802037787

 

Palmer, P. J. (2003). Teaching with Heart and Soul. Journal of Teacher Education., 54(5), 376–

385. https://doi.org/10.1177/0022487103257359

 

Peterson, T., & Hart, T. (1997). Pedagogy for the Soul: Re-Visioning of Spirit in Education.

Educational Horizons, 75(4), 187–191. http://www.jstor.org/stable/42926745

 

Tisdell, E. J. (2023). The braid of transformative learning, spirituality, and creativity: The impetus

to create as well as critique. New Directions for Adult and Continuing Education, 2023,

37–50. https://doi.org/10.1002/ace.20477

 

Watson, Vajra (2017) "Life as Primary Text: English Classrooms as Sites for Soulful Learning,"

The Journal of the Assembly for Expanded Perspectives on Learning: Vol. 22, Article 4.

 https://doi.org/10.7290/jaepl222jli