Venturing Beyond Our Minds
by Harold C. Lyon, Jr.
Copyright Harold C. Lyon 2008, all rights reserved.
This essay was a chapter in a book manuscript begun over 20 yrs ago (and now completed) with Carl Rogers and Reinhard Tausch, entitled, ON BECOMING AN EFFECTIVE TEACHER. However the chapter turned out to be a "red herring" which drew too much fire. It caused the book to be rejected largely because editors did not "get" this chapter or found it too controversial. I have since substituted an important chapter on Mentoring in the book and provide the material from the chapter here as an independent essay.
The source of much of what I share here is an old colleague, Werner Erhard. I was privileged to have shared significant time back in the 1970s while serving on the board of EST, an Educational Corporation, with this courageous and brilliant man and others who have contributed to the world and to my own personal growth. Much of which follows is from Werner, with his permission, accepted and now owned by me and many others. Additionally, I wish to acknowledge my coauthor and friend, Carl Rogers for his significant influence on me. Also I acknowledge and also James Carse, and his book, Finite & Infinite Games which has also stimulated some of the thinking behind this chapter. I acknowledge both of these brilliant men for daring to explore the unexplorable, for risking going beyond society’s finite games to create a larger context in which all of us, who dare to own our own magnificence, and play an infinite game, thereby transforming our ability to make a difference in the world. They have created the opportunity for me to see beyond the finite games of a “you or me” world, to a “you and me” world, where all can win and keep playing infinitely.
In this
writing, my intention is to attempt to describe the undescribable,
to say the unsayable, to think the unthinkable.
We have no way to hold those spaces --
those, as yet, undescribed ideas or formulations that
are out there in that larger context beyond the mind, in the horizon and surely
as I write about this I diminish the magnificence of it. When I force myself to reduce it, to contain
it within the confines of words, og
this writing, or of rational expression, I do not do it justice.
It takes incredible courage to risk
venturing out beyond the structure of society, beyond the support of the
rational beyond the boundaries of our finite games. Yet every new idea, every great discovery or
invention, every true transformation, was discovered or created because someone
was willing to risk the unknown, the untried -- to find a way different from
society’s way. This is requires going
from environmental support where one is dependent upon approval from external
sources to self support where one’s approval comes from within.
Years ago, I had the privilege of
spending several days in Florence, Italy, with R. Buckminster Fuller, who was
given the unique rare opportunity to “think aloud” for 8 hours on his feet at a
chalk board. As the usual presentation lecture hour passed, Buckminister
Fuller, having all the time he wanted, became more and more animated – like a
child discovering – as his mind began exploring new unknown ground leading,
while a small group of us watched in awe.
Animatedly, he used piece after piece of chalk, oblivious to all except
the excitement of new vistas, explaining out-loud where he might be going –
somewhere out beyond the limits of his and certainly our minds. Some years later while on the est board, I also had the
privilege of some days with Bucky and Werner Erhard,
as these two great minds played off each other back and forth.
Bucky said that he deserved very little credit for his many discoveries
which number in the hundreds including a new revolutionary concept of
Synergetic Geometry, the geodesic dome, and many other unique contributions to
architecture, poetry, mathematics and philosophy. All that knowledge is just up there, Bucky claimed, for any of us to reach for and grasp. He
claimed that the slowest child could be as smart as the brightest and the
brightest could be incredibly brilliant if we would remove society’s
restrictive bonds. Bucky
said that the only credit he deserves is for making the decision to think for himself seventy-three years ago. At that time as a young man he considered
himself a “cast out” from society -- a “throw-away” who had failed
financially. As he contemplated suicide
it dawned on him that since he was expendable, he had nothing to lose and he
might as well launch a lifetime experiment of thinking for himself, of daring
to venture out beyond the mind. He
committed himself to finding out what he, as one individual, could do to
contribute to the entire human family.
His life and discoveries are a tribute to that commitment and to his
genius.
This area “out beyond the mind” is the space in
which miracles take place. I’ve become
an avid believer in miracles in the past few years. St. Augustine said, “Surely he who does not
believe in miracles will never participate in one.” So the first step is to dare to believe in
the unbelievable. Have the courage to
act and see that you matter. Before a
miracle occurs, it appears impossible.
For example, there is no way scientifically to predict a butterfly from
a caterpillar, nor do you see caterpillars running and jumping off logs trying
to fly. If they tried that hard they’d
never be still long enough to grow a cocoon.
But after the miracle occurs, we accept it quite readily; we even find a
linear explanation for it.
Yet in everyday life, in society’s
structure, in our rational world, in our classrooms, we have no way to hold
miracles. We leave no room for our
students to think for themselves, to reach, as Bucky Fuller suggests, for the answers. Most of these answers are to be found in our
experience which is the raw material of science. According to Bucky Fuller “Science is an attempt to set in order the
facts of experience.” Experience
is composed of making mistakes and having successes -- trial and error
behavior. All failure is an opportunity
to “break through” to new discovery.
This means being willing to risk making a fool of yourself. You do this every time you do something
different from the “approved” way, or every time you have the courage to be
“outrageous”. Each of us lives in a box
limiting ourselves drastically with set responses or roles, most of which we
have learned are appropriate according to society. Even our minds -- incredible as they are, are
boxes which often limit us to a survival level.
Some of the most common boxes are “Be careful”, “be smart”, “be approved of” (I was stuck in this one for much of life),
“be a man”, “be dignified”. Those acts
which are void of courage will never shape you.
They will just keep you comfortably in your box. For example, if you spend your life being
careful with people, you’ll never really know them...nor will you really make a
difference. I spent a lot of my life
being careful with people and not knowing them.
Life is too short for that. My fear
of looking bad is much bigger than my not looking bad or even my looking
bad. The teacher who is trying to look
perfect -- as though he or she has all the answers -- is filled with fear of
looking bad. It is far better to look
bad through risking, than to be sterilized and immobilized by the caution that
comes from fear of looking bad. Helen
Keller said: “Life is either a daring adventure, or nothing”.
And yet when you step out into the unknown, as every great inventor,
every great discoverer of something new has done, you won’t have the support,
the structure, the agreement necessary for comfort (and for arrogance).
But stretching out into the unknown is
essential to the growth of a person just as is food, or nurture. We either grow or we die. It is true from the smallest cell, to the
complex human being, to the entire universe.
(A brilliant book on this subject is George Lock Land’s Grow or Die - the Unifying Principle of
Transformation. Children
yearn to explore; to make a difference”.
“Achievement,” according to Werner Erhard, “is as far out as you can get
in a world in which you don’t make a difference.” Achievement and conformance are all we ask
from our students. We give them no
opportunity to go farther than achievement, or to make a difference in the
world. Only the strongest, through their
own declaration of independence, survive having their creativity killed off by the fourth
grade, if not sooner.
Evolution is one way of stepping into
the unknown; of causing a transformation.
When a fish came upon land it was an unthinkable, unspeakable act. It was an act of singular courage. It created the opportunity for the world to
evolve and life to function in an entirely new universe -- land. One of us can take such an evolutionary
step. To do so, we must be willing to
risk making incredible fools of ourselves.
But now is a time when such a
step is needed. Our society is in
crisis. We are fast using up our energy
resources, the economy is shaky, terrorism is emerging as an effective, if
immoral, political practice. It appears
true on all fronts. New cars have to be
recalled, guarantees are not honored, high school graduates don’t read, test scores indicate a lower level of achievement. Excellence has all but vanished. Leadership has vanished.
In the last half of the eighteenth
century from a relatively small population, our country produced incredible
leaders -- Jefferson, Adams, Washington, Franklin, Madison, Monroe and many
others. Compare that to the past seventy
years. Why, with so much larger a population are we not developing higher caliber
leaders? I believe it is partly because
we are so highly specializing -- building our “boxes” smaller and tighter, and
these “boxes” are constructed in our homes and in our schools. Many of our gifted people now go on directly
from college into graduate school or one of the professional universities. There they are powerfully indoctrinated in
“the limits” of their professional “boxes”.
They “adjust” to what a good professional, scientist or scholar is like,
compromising their ideals daily, and trading off initiative for respectability,
for acceptance, for conformance to “the right way.” This leaves little opportunity for leaders to
grow into the needed “breakthroughs”, (mistakes are what leads to such
“breakthroughs”). We are very willing to
stand off and criticize the leader or the risks taken, but no one seems to want
to nurture or educate the leader. It’s
somehow unpopular to lead or to be a leader in a so-called free society. We associate leaders with power, profit,
efficiency and other distasteful images.
We are tired of autocratic leaders who treat us as inferiors. At the same time, we shun human leaders who
cry or show vulnerability. We need
leaders who are willing to risk making decisions across the broad spectrum of
life -- who can be bigger than our small
problems. In short, we need leaders who
can create a context of the world working for everyone -- who can have true
power rather than force. Force is
exercised only when there is no power.
Real power is the ability to empower others to make a difference in the
world.
At the same time that we are suffering
from this leadership vacuum, our country is facing another perplexing
demography crisis as we become an aging society.
And at the same time that we are
finding we have fewer children, the number of children “in trouble”
continues to grow. If projections continue in the years ahead of the 21st
Century:
• More than one million
teenagers will run away from home each year.
• More than 6 million juveniles will
be arrested for crimes,
• 800,000 children will be in foster
care,
• Millions of adolescents
and children suffer from drug and alcohol abuse,
• Suicide will be the second largest
cause of death among adolescents (after accidents),
• More than one million teenage girls
will became pregnant,
• Nearly twenty (compared to ten a decade ago) of every 100
students dropout of school without graduating
(and about 30% of these are our most gifted and
talented students turned off and bored by the lock step system),
• 2000 children will be killed by
their parents and 200,000 more will be physically abused.
In almost every case these data
reflect situations that are dramatically worse than they were a few years
ago. Today with [UPDATE] 48 percent (and this is a growing figure) of our
population over 65 years old, and a comparatively large number of these older
people voting (62% of those 65 and older turned out at the polls last election
compared to 41% of the 18-34 groups), “children’s” issues don’t have the votes,
and political attitudes toward children vary from indifference to outright
antagonism.
We tend to think of ourselves and our
country as being child-oriented and nurturing, yet the situations indicate a
startling and alarming “antichild” trend; and yet,
children are the future. We need
to look at the role and fate of children in an aging society -- and in a
society becoming even more “childless” for many families.
Will our fewer numbers of children
(upon whom the future of our society depends) get lower quality nurturing and
education as their numbers diminish and as our unstable economy presents even
scarcer resources for all? Will we
become more, or less, caring toward our most vital natural resources -- our
children -- as we push for the adult-oriented goal of greater economic
security?
These are important philosophical
questions that wise leaders cannot afford to ignore, yet we appear to be
ignoring them; older people are making the laws and more of the elderly being
organized in behalf of their own interests.
Relatively smaller numbers of young people will not automatically be
nurtured and groomed to become the nation’s cadre of leaders unless we have a
transformation in our approach toward our future leaders. Each child must be viewed as a precious and scarce
resource; we must realize that our society will in the future be totally
dependent on that small cadre of people who are today’s children. It is naively optimistic to believe that this
problem will be solved by applying more of the same old treatment which has
given us 6 million juvenile arrests, or by developing new educational
innovations, or by the government stepping in with new programs, or by a sudden
renewal of the deepening conservative mood of the nation.
An old Chinese proverb reads: “If we do not change our direction, we are
liable to end up where we are headed”.
This bit of Eastern wisdom seems to characterize our present developing
crisis. We face a critical need to
transform our way of viewing or addressing this problem from one of it being “a
nice” thing to do for children, to one of realizing that we must invest in
nurturing children today in order to assure the future of our society. The quality of our lives, as the
elderly of the coming decades, will be dependent upon the creativity, the
ideals, the dreams, and the magnificence of today’s children to provide the
essential renaissance of spirit so vital to the transformation of what is
becoming a disillusioned and tired society.
A humane approach to the education of
our children at this time in history, in spite of our expenditures on defense,
programs for the aged, our economic considerations and a thousand other
problems, must become our highest priority.
This is an idea whose time has come.
So what is the answer to these
perplexing problems? Do we need a major pedagogical
approach to the classroom, like a “new” math?
What manner of innovation can turn around the millions of teachers,
administrators, and students in the country’s 16,000 school districts? We have had literally thousands of
educational innovations in the past few decades and we have little to show for
them. Every one which makes it upon the
scene, after hundreds of thousands of dollars of federal, state, local, and
private foundation investment, just doesn’t seem to make a big difference. Given, that some of them are incredibly
useful and some even make some useful change.
But I am not talking about change.
Change isn’t enough. It’s like a
minor adjustment: what we need in
education is a transformation. Something quite different from change. Something really miraculous or something that
will create the opportunity for the miracles needed in education.
The closest we’ve come to finding a
way to transform education is something that, ironically, doesn’t really
involve any changes in curriculum, or any special educational innovation. It is found in the research of Carl Rogers, Reinhard Tausch, Dave Aspy and Flora Roebuck which reveals that the therapist or
teacher who really makes a difference in the classroom has the three traits
presented throughout this book:
genuineness, empathy, and prizing.
Teachers with these traits have miraculous results in the
classroom. Achievement scores rise
dramatically, absenteeism diminishes, an aligned community in the classroom
develops among students and teachers, and both students and teachers enjoy
their work, are happier and experience more energy and aliveness. We have in this data, a rich source of
empirical support for a new humane way of being with and nurturing our children
successfully. Given that great
breakthrough, how can we transform our educational system, using this new
knowledge, to meet the crises we are facing?
Certainly publishing this book with these findings is not an answer. Even if we distribute the facts and findings
to every college of education, to every school and to every teacher, the
information will not produce the results we all desire and require. Educators and institutions have resisted such
“change” successfully for hundreds of years.
We are experts at continuing to do things the way we have always done
them. We are all frustrated about our
supposed inability to make the difference in the world that we all would like
to make. “So what can I do?”, you ask. What can
one teacher in one school do about the inhumaneness of
education in this society? After all, it
is difficult enough surviving from week to week in an inner city classroom,
much less having enough energy to transform education nationally, or throughout
the world.
What difference can one person
make? What follows is a provocative
answer, or even non-answer to this question.
This material is based largely upon thinking shared by a brilliant man,
Werner Erhard. I have taken the liberty of adopting this philosophy and
context, with Werner’s permission, to education, even though it was originally
written about the problems of world hunger. The context Werner Erhard created
is so based upon universal principles that it could be adopted to almost any
large issue. Again, I acknowledge Werner
Erhard for his contribution to what follows.
The following material will not be
easy to read, nor easy to accept. It
will be still less easy to apply. But it
is a challenge - it points to an exit from our “boxes”, to a venture beyond our
minds, to an infinite game with a horizontal vision, rather than a finite game
with boundaries, to a chance for transforming education. What it takes to do this is the courage to
open our minds to an examination of our belief structures about ourselves and
our world and the willingness to try new ways of conceptualizing our being in
the world. If you are willing to venture
beyond your mind, read on!
You and I want our lives to
matter. We want our lives to make a real
difference -- to be of genuine consequence in the world. We know that there is no satisfaction in
merely going through the motions, even if those motions make us successful or
even if we have arranged to make those motions pleasant. We want to know we have had some impact on
the world. In fact, you and I want to
contribute to the quality of life. We
want to make the world work.
When you look at making the world
work, you are confronted by, and cannot pass over, the fact that each year in
the 16,000 school districts of this country, hundreds of thousands of children
have their creativity and spontaneity killed off by a system that is more often
than not, inhumane, demeaning and impersonal.
This unparalleled failure for humanity enables us to see that the
world’s unworkability is located in the very
condition in which we live our lives.
Thus, it is not children “out there” who are being damaged; people are
being damaged “here” -- in the space in which you and I live. You and I are working to make our lives in
the same condition that results in inhumane education.
Inhumane education,
both maintains and dramatizes a world that does not work. Billions of dollars of Federal, state and
local funds are invested in this problem.
Every few years, new solutions, new innovations, new technology, is
announced as “the latest” breakthrough.
Yet, when you interview children, when you enter an inner city school at
11 a.m., it becomes vividly clear that schools are largely not nurturing places
-- not safe humane environments for growth and discovery. Inhumane education persists. Children now
carry guns in schools … and they shoot other children.
The bare statistics are so shocking
that we rarely examine the further impact of education on our own lives. Inhumane education, by its persistence, seems
to invalidate that our lives could matter.
It seems to prove that we are capable only of gestures. It suppresses the space in which each of us
lives.
Yet, precisely because the impact of
inhumane education on our lives is so great, its existence is actually an
opportunity. It is an opportunity to get
beyond merely defending what we have, beyond the futility of self-interest,
beyond the hopelessness of clinging to opinions and making gestures within
boundaries.
In fact, in experiencing the
underlying truth, one comes to realize that the ordinarily unnoticed laws that
determine the persistence of inhumane education on this planet are precisely
the laws that keep the world from working.
And the principles of the end of inhumane education in the world are the
very principles necessary to make the world work.
So this article is not an explanation,
a solution, an opinion, or a point of view about the problems of
education. It is an examination of what
is real about the persistence of inhumane education and it is aimed at answering
two questions:
1.
What are the laws, governing and determining the persistence of inhumane
education? Not the reasons, however
cogent; not the justifications, however comforting; not the systems of
explanation, however consistent or clever.
If we were merely looking for reasons to explain the persistence of poor
education, we could logically deduce them from the facts.
Fundamental laws and principles,
however, cannot be deduced. One knows
them by creating them from nothing, out of one’s Self. One does not arrive at fundamental laws and
principles as a function of what is already known. Such fundamental laws and
principles do not merely explain, they illuminate. They do not merely add to what we know; they
create a new space in which knowing can occur. The test of whether we are dealing with
fundamental laws and principles, or with mere reasons and explanations, is
whether there is a shift from controversy, frustration and gesturing, to
mastery, motion, and completion.
2.
What are the principles of the end of inhumane education? Not new programs of solution, no matter how
saleable or clever; not different or better opinions, no matter how arguable;
not points of view, not just more money, no matter how much needed, no matter
how agreeable. This discussion is not
about another good idea. It is about
revealing the fundamental principles of the end of inhumane education in our
schools.
START BY EXAMINING THE
EXAMINER
The first step in examining any
problem is to examine the system with which you are going to examine the
problem. For example, there are
equations in physics that would be incomplete if they didn’t take into
consideration the nature and consequent effect of the observer.
So, before you and I begin to examine
the problem of inhumane education, we need to examine our own nature and the
effect of that nature on our perceptions and understanding of the problem. Until we understand ourselves, we won’t know
the quality of our findings, or how those findings are influenced by the entity
making the examination.
I am not the best expert on
education. The little bit of knowledge
I’ve acquire in thirty years in education is small compared to the knowledge of
the true experts in the field. But as a
result of my interaction with tens of thousands of people, I do have some
insight into Self -- my Self, yourself, the Self --
and a certain expertise about what a “me” is.
I want to take a look with you at what a “me” is with respect to
education.
Look inside yourself -- not at what
you think or what you feel, not at your opinions or your point of view -- but
at the ground of being that gives rise to your actions, thoughts, and
feelings. Look specifically at the
unconscious, unexamined assumptions and beliefs which limit and shape our
response to education. This is the
territory we are going to cross.
THE ASSUMPTION OF SCARCITY
The very first component you see in
the structure of beliefs through which we perceive the world is the component
of scarcity. Human beings don’t
necessarily think that things are scarce. They always think from a condition of
scarcity.
For instance, while you and I might
never have had the thought, “Love is scarce,” it is obvious if we examine our
behavior that we are “coming from” scarcity with respect to love. We often act as if we must dole it out
carefully and only to those people who deserve it. The truth is that the more love we give, the
more love we have and the more we have to give, as love is boundless. “Love one
another…” and “Love your neighbor as you love yourself…” are not merely old biblical or
religious sayings, they are truth. Also, because we assume that everything of
value in life is scarce, we act to protect things -- regardless of how much we
actually have -- because they are “scarce”.
Time is also an example. It is something else that people consider to
be desperately scarce. No one ever has
enough time. Watch yourself when you do
have enough time and you will notice that you act as if you don’t have enough.
I am not saying that you think that
thousands of children are damaged each year as a consequence of inhumane
education because good education or teachers are scarce. I am saying that scarcity is one component of
the structure of beliefs through which we perceive the world.
It is worthless to know that your
ground of being contains the belief that things are scarce if you know it
merely because you have been told or because it makes sense. You need to know it as a result of looking
inside yourself and actually seeing how the belief in scarcity shapes your
thoughts and action. Examine your own
system of beliefs and observe that you do believe in scarcity. While confronting this belief, also
understand that it is not true that inhumane education persists on this
planet because good education is scarce.
Just as an example -- not as a
suggested solution to the problems of education -- we could train all the human
teachers needed to fill the classrooms of the country by taking one percent of
the country’s defense budget and by conducting massive in-service teacher
training programs along the lines Reinhard Tausch, Dave Aspy and Flora
Roebuck have designed, for developing high empathy teachers. I’m not saying that if we cut the defense
budget by even 10% and diverted those billions to train humanistic teachers, we
would eliminate inhumane education.
I’m just saying that the notion that
millions of children are damaged each year because of a scarcity of humane
teachers is not accurate.
THE ASSUMPTION OF
INEVITABILITY
The second component you will find
when you begin to look into the condition through which you are
perceiving the problem of education is that of inevitability.
As an analogy, suppose I told you that
you could go through the rest of your life without ever having another argument. Try to put that into your structure of
beliefs. Everyone knows that you can’t not argue.
Arguments are inevitable.
It is not true that things are
inevitable. What is true is that we
perceive the world through a condition -- through an unconscious, unexamined
structure of beliefs -- which has a component called inevitability. You just know that, “If education could be
effective, wouldn’t we have accomplished that by now?” It must be that when you have human beings,
you have bad schools. Like death and
taxes, it has to be tolerated. You have
to first see for yourself that you have been looking through these two
filters. It is impossible to ever get
clear about anything until you first truly clear yourself of the limits and
boundaries in which you have been living.
You need to see that thousands of children do not fail to learn
meaningfully each year because inhumane education is inevitable. Inhumane education is not inevitable, any
more than slavery was inevitable, any more than smallpox or polio was
inevitable.
THE ASSUMPTION OF NO
SOLUTIONS
The last and perhaps the most
pernicious and insidious aspect of the unconscious, unexamined structure of
beliefs through which we perceive poor education is that component called “no
solutions”. There are few people who
would be reading this now if they thought that it were possible to get up and
do something that would actually improve education for all children. You and I believe that the only reason that we
would allow education to be bad is that there is no solution. If there were a solution, it would have been
discovered and we would have to apply it .
The truth is that schools do not fail
because there are no solutions. The
failure to grasp that is what makes people ask:
“Well, what are you going to do about it?” As if what we did or didn’t do were what
caused the problem to persist in the first place. What they really want to know is, what more are we going to do about it? What better solution have we come up
with? What are we going to do that is
different from what the experts have already done?
Look into your own structure of
beliefs, inside the condition from which you think about the persistence of
inhumane education, and observe that you do believe there are no
solutions. While confronting this
belief, also get that there are solutions. And they are not merely good ideas. There is, for example, over twenty years of
carefully conducted research which has been accomplished by Rogers, Tausch, Aspy, and Roebuck which
demonstrates clearly that the most effective teachers have three human traits –
empathy, congruence, and prizing – and that it is possible to train teachers in
these productive traits. So this is a very good sounding solution. But
thousands of children who suffer as a consequence of inhumane education each
year do not do so because there are no solutions.
THE RESULT OF TAKING A
POSITION
In further examining our unconscious
system of beliefs, we discover the origin of gestures -- that is, behavior
arising out of hopelessness and frustration.
If you have now recognized and accepted the existence of your own
personal and individual filter -- that ground of being, that condition, that
unconscious, unexamined structure of beliefs through which we perceive the
facts of inhumane education and our attempts to eliminate it -- you have begun
to move out of the sense of frustration and hopelessness into no sense at
all. You are beginning to be able to
just be with and actually observe the problem clearly. After transcending your system of beliefs,
you can just be with the problem.
The Gestaldt Psychologist Fritz Pearls used to
say, “Be with your confusion, that is where the
answers are.” This is an opportunity
afforded, not by information, expertise or learning, but by taking
responsibility for your system of beliefs.
Now we are ready to look at the
problem of inhumane education itself.
Well, what could we do? What
position could we take that would end it?
I looked at a lot of positions that people have taken:
• the position that we should provide families with vouchers
to be used to pay for better education.
• the position that we should go back to the basics.
• the position that we should take our children out of school
and educate them at home.
• the position that we should allow teachers to train
themselves in “teacher centers” controlled by
teachers.
• the position of bringing the police into our schools to insure
order.
• the position of delaying change until the courts dictate it.
• the position of more punitive methods to regain control of
our schools.
• the position of more permissiveness for students.
•
and the position that we should train more teachers in the traits that the
research presented in this
book shows results in higher achievement, more
creativity, higher student motivation and cooperativeness, and less
absenteeism,
I found out that any position you take
with respect to the problems of education automatically and inevitably calls up the opposite position in equal measure.
To illustrate: When I say “left,”
notice I don’t need to say “right”. If I
say “up,” I don’t need to say “down”. If
I say, “Black,” or “Good,” I don’t need to say, “White,” or Bad.” It is a fact
in the universe in which you and I live that any position requires its opposite
position. The assumption of any position
necessarily implies its opposite position.
If I take the position, “Let’s end inhumane education”, without further
ado I have called up the opposite position in some form or other. Maybe the form is, “It can’t be done.” Maybe the form is, “There are more important
things to do.” Maybe the form is, “Let
them do it.” Whatever the form, it is in
opposition to “Let’s end inhumane education.”
When our positioning calls up the
opposite position, we habitually redouble the energy we invest in our
position. That’s how we handle
opposition, isn’t it? When you’re
opposed, don’t you redouble your force?
And when you redouble your force what happens? Obviously, you call up redoubled opposition.
A term Werner Erhard used to describe
the mess that surrounds most issues in the world today and prevents us from
getting at what is really true about the world’s problems is “pea soup.” The pea soup is a mass of confusion,
controversy, argument, conflict, and opinions.
It is, in fact, composed of positions and oppositions.
The mass of the pea soup is created
like this: As a nucleus, you have “yes”
and no” as position and opposition. Then
around the nucleus an enormous mass called “other solutions” builds up. For example:
“That way won’t work. Try it this
way instead.” “We need to do more.” “Oh, no, that won’t work. I’ve got a better idea.” “No, none of that will work,
we need to do it differently.”
Then this mass of solutions becomes
the larger nucleus for an additional round of more/better/different, which
becomes an even larger nucleus for more ... and on and on. That’s how you get the mass of the pea
soup. That is the way we create the confusion
and conflict and controversy that keep us from even seeing the truth of what
the problem is.
You can’t discover this principle of
opposites by making gestures. The United
Sates Congress can make an enormous gesture, a billion-dollar gesture. There are organizations around the planet
that can make big gestures, hundred-million-dollar gestures. There are small organizations that can make
small gestures. And as individuals we
can make even smaller gestures.
But as long as you are gesturing -- as
long as you are asking what more can you do, what better solution have you got,
what have you come up with that’s different -- as long as you’re asking those
questions, you cannot see that the confusion, controversy, conflict, doubt,
lack of trust, and opinions surrounding the problem of education result
inevitably from any position you take.
Once you are clear that you cannot
take any position that will contribute in any way to the end of inhumane education, that any position you take will only contribute to the
pea soup that engulfs the problem, then hope dies. And when hope dies, its opposite,
hopelessness, dies with it: Without hope
you can’t have hopelessness.
You are now close to the source of the
problem of inhumane education. If you
can see that the problem is without hope, you are no longer hopeless and
frustrated. You are just there with
whatever is true. There’s
just you, without the structure of beliefs through which you try to look at the
problem. By getting clear yourself, and
then getting underneath the pea soup, you can look deep down into the problem
and see its source.
THE CONDITION IN WHICH WE
LIVE OUR LIVES
What you discover is that inhumane
education is a function of the condition in which each of us lives his or her
life. It isn’t what you are doing, or
what I am doing, or what they are doing.
It isn’t what you are not doing, or what I am not
doing, or what they are not doing that is causing the persistence of inhumane
education. The source of the
problem is that you and I and they live in a condition.
Here is an analogy that will explain
what I mean by a condition: Our bodies
as physical entities exist in an atmosphere, and no matter how healthy a body
may be, if we pollute the atmosphere, that body will be damaged in direct
proportion to the pollution.
The environment for living organisms
is called the biosphere. You as a living
organism may be very functional, but if I put you into an unhealthy and
unworkable biosphere, you will cease to function.
The environment for you as a human
being - the “beingsphere,” if you will -- is a system
of concepts and forces. It is the
condition in which your humanity exists.
It is the condition which surrounds us as human beings. And it is in that condition that inhumane
education persists.
A condition is a position, a point of
view or belief, that functions as a fundamental ground
of being. Forces are the processes that
arise out of conditions.
THE FORCES IN THE WORLD
It is the forces in the world which
result in thousands of children being damaged each year as a consequence of
inhumane education. It is the forces
emanating from the condition in which you and I and all of us live that result
in those killed spirits each year.
Call them political forces, if you
like. Study the political forces and you
will see inhumane education is the inevitable result of those forces. It doesn’t make any difference what form the
forces come in, or how you change them.
When you study the various forms of political forces, you see that
inhumane education is the inevitable result.
If you don’t like politics, do it with sociological forces. Psychological forces. Philosophical forces. Or if you prefer, a
combination of them.
The forces in the world come from and
are consistent with the existing content, the existing circumstances. In turn, these content-determined forces
circle back to reinforce the existing content, the existing circumstances, in
an endless cycle. This process describes
the condition of unworkability in which, no matter
what you do, it does not work.
The point is that when you get your
own belief system out of the way and you get through the confusion, controversy
and opinions, down to the source of the problem of the persistence of inhumane
education on the planet, you see that it is a function of the forces on this
planet.
As an analogy, let’s assume we live in
a world in which the forces are represented by invisible horizontal lines. Any attempt to take vertical actions is
stopped by the horizontal forces that turn all vertical movement into horizontal
movement. You can’t see those forces. They are like magnetism or gravity. You can see their results, but you can’t see
the forces themselves.
To continue the analogy, let’s assume
that horizontal actions result in the persistence of inhumane education and to
end it you need to take vertical actions.
But if you do that in a field of horizontal forces, you can see what
happens. You end up being forced to move
horizontally. So what you do, even when
you try to end inhumane education, is consistent with the persistence of
it. Inevitably. No matter what you do, it will be ultimately
ineffective in ending inhumane education.
It will persist.
By the way, this is not a
justification for doing nothing, either.
The truth doesn’t justify anything.
It’s a place to come from, not something to argue with. This writing is not an attempt to take a
stand. What we’re attempting to do is to
get at the truth about education on our planet.
And when you get to the truth of it, when you work your way to the
source of it, you see that inhumane education on this planet is a function of
the forces in which we live on this planet.
AN IDEA WHOSE
TIME HAS COME
Victor Hugo said, essentially, that
all the forces in the world are not as powerful as an idea whose time has come.
If, in fact, the time were to come for
the end of inhumane education on this planet, it would end. That’s it.
When the time for things comes, they happen by whatever means are
available. When an idea’s time comes,
the forces in the world are transformed so that instead of what you do being
unworkable, what you do works. And you
do what works.
The Wright brothers would have died
bicycle merchants had flight not been an idea whose time had come.
If you understand this, you begin to
understand why things in the world have progressed as they have. In 1800, slavery in this country, exactly
like inhumane education around the world today, was seen as inevitable. The attitude was: “When you’ve got human beings, one is going
to dominate the other.”
Remember, it doesn’t make any
difference what those forces were:
psychological, economic, political. The consensus among people was that slavery
was a function of inevitability. In
addition, those people knew that the economy of the country would collapse
without slaves. Everybody would be
damaged, even the slaves themselves. It
was better to be good to your slaves than to end slavery. Besides which, if we ended slavery, all those
blacks would overrun the country and play havoc with the white citizenry. Everyone knew you could not end slavery. You just couldn’t do it.
But when that idea’s time came,
slavery ended. Now, in the case of
slavery, it took a cataclysm. When
something’s time comes, it takes whatever form is available to it, and it happens.
It is not a solution which makes
something happen. It is its time coming
which makes the space for creative solutions and enables the solutions you use
to work.
If you have traveled in Asia or Africa
in the past, you know that smallpox was a scourge there. People died from it. They were disfigured by it. Recently, there have been signs in red on the
walls of towns in Asia, offering a sizable reward to anyone who lets the local
health authorities know about a case of fever and spots. Nobody seems to be
collecting those rewards in Asia.
Why? Because,
for all practical purposes, there is no more smallpox on this planet. It was not the solution that ended
smallpox. We have had the solution to
the end of smallpox -- the vaccine -- for over 150 years.
As anybody who has worked with the
problem or studied the problem knows, smallpox persisted, not because of a lack
of solutions, but because of the economic, political, sociological,
psychological forces in the world. For
example, we couldn’t get into some countries because they didn’t want any
outside help. Some people didn’t want to
be vaccinated. And so forth. But somehow smallpox ended when the time came
for it to end.
When an idea’s time comes, whatever
you do works, and you do what works.
AN ANSWER YOU CAN’T FIGURE OUT
It is clear that any position one
takes will only add to the pea soup. It
is clear that nothing we do in this condition will be anything more than a
gesture. It may be ambitious and
massive, but it will be a gesture nonetheless.
It is clear that given the current set of forces, given the current
condition, nothing will end inhumane education on the planet. And it is clear that when its time comes,
inhumane education will end as a function of what we do and we will do what
ends it. It is clear that mere opinion,
argument, doubt, mistrust and explanation only contribute to hopelessness and
frustration. It is clear that making and
supporting gestures is only a way of avoiding responsibility. It is clear that defending a position,
arguing a point of view, only adds to the pea soup. It is clear that when the end of inhumane
education is an idea whose time has come, then this mess in which we have been
living will be transformed into the end of inhumane education on this planet.
What causes an idea’s time to come?
When you know the answer to that, you are no longer
a mere speck of protoplasm on a dustball hurtling
through space. You know how to have an
impact on the world. You know what can
make your life matter. The answer to
“What causes and idea’s time to come?” is what this article is about.
It is not about doing something more
to end inhumane education. It is not
about doing something better to end it.
It is not a different set of solutions to the problem of education. It is simply about causing the end of
inhumane education on this planet to be an idea whose time has come.
The question, “What causes an idea’s
time to come?” belongs to a particular class of question. Its answer is not the normal and
conventional, reasonable type of descriptive or explanatory statement that a
mind likes, that we are used to handling.
It is not an exposition, concept, or theory. The answer to this class of question is,
instead, a principle more powerful than all the forces in the world.
Perhaps it will help to take a short
break and while doing so, switch to another philosopher, James Carse, who describes this phenomenon in other words. I refer you to Carse’s
small book, Finite and Infinite Games
– A vision of Life as Play and
Possibility (Ballentine publishing Group,
1986). He suggests that there are at
least two kinds of games, finite and infinite.
Finite games are played for the purpose of winning and infinite games
for the purpose of continuing the play.
If a finite game is won, it must come to an end when someone has
won. But infinite games continue on. All
the finite games we play are limited by boundaries, have definite rules for
play, have a beginning and an end, and have winners and losers. But the class of games called infinite games have no beginning or
ending, have no losers, are without boundaries and rules, and have as their
object, the continuing of the game. To
address the problem of inhuman education in the world, we must make a shift
from the finite games we are so used to playing, to an infinite game which is
not limited by boundaries, but which opens to the horizon and beyond and
enables us to better consider the power and cause of an idea’s time to come.
To answer this class of question,
“what makes an idea’s time to come,” you have to give up your normal finite way
of arriving at answers. Rather than
knowing more and then more as you go along, you will need instead to be
somewhat more confused as you go along.
Fritz Perl’s “staying
with the confusion…” once more. Finally you will have struggled enough to be
clear that you know that you don’t know.
In the state of knowing that you don’t know, you get, as a flash of
insight, the principle (i.e, the abstraction) out of
which the answer comes.
While this is work that transcends
ordinary intellect, all it requires is an unusually high degree of openness,
commitment and intention. You will need
these qualities to get you past the impatience, frustration and confusion that
almost certainly will result from the feeling that what you are reading doesn’t
make any sense. In fact, the statement
we are seeking isn’t sensible; it transcends the senses. One doesn’t test the validity of such a
statement by seeing if it fits into one’s system of finite beliefs which are
limited by boundaries. The test is
whether there is a resulting shift from controversy, frustration and gesturing
to mastery, movement and completion – to transformation – to infinity.
Answers in this class are fundamental
principles; they are the source of parts, rather than the product of
parts. They come as a whole (infinite),
which whole can then be divided into pieces
(finite). You cannot reach the whole by
adding up pieces; obviously the pieces don’t even exist as pieces until there
is a whole of which to be a piece.
Answers in this class -- fundamental principles -- can be known only by
creating them.
CAUSING AN IDEA’S TIME TO
COME
What causes an idea’s time to
come? An idea’s time comes when the
state of it’s existence is transformed from finite
content into infinite context.
As a content,
an idea expresses itself as, or takes the form of, a position. A finite position is dependent for its very
existence on other positions; positions exist only in relation to other
positions. The relationship is one of agreement
or disagreement with other positions.
This agreement or disagreement manifests itself in various familiar
forms. For example, your position is
similar to, cooperates with, or supports other positions; it is independent
from or ignores other positions; it protests, conflicts with, or opposes other
positions. Positions exist by virtue of
contrast, such as being different from, or more than, or unrelated to, or
better than other positions. A position
cannot stand by itself; it is not self-sufficient.
To come at this from another
direction, we can look at content as thing, because an idea as a position is a
thing. That which is without limits is
either everything or nothing, and therefore not something, not a
thing. It follows then that a thing requires
limits to exist. These limits are
expressed as the boundary of that thing.
Since the existence of a thing is dependent on its boundary, and a
boundary, by definition, is that place between a thing and not-that-thing
(i.e., something else), the existence of a thing is dependent on something
else -- anything else. Therefore a
thing, a content, is dependent on something outside
itself for existence. Content is not
self-sufficient.
Context is not dependent on something
outside itself for existence; it is whole and complete in itself and, as a
function of being whole, it allows for, it generates parts -- that is to say,
it generates content. Content is a
piece, a part of the whole; its very nature is partial. Context is the whole; its nature is complete.
When an idea exists as a position -
when it is a content - then, it is an idea
whose time has not come. When an
idea’s time has not come, whatever you do to materialize or realize that idea
does not work. When an idea’s time has
not come, you have a condition of unworkability in
which what you do doesn’t work, and you don’t do what works.
When an idea is transformed from
content to context, then it is an idea whose time has come.
When an idea is transformed from
existence as a finite position to existence as infinite space, then it is an
idea whose time has come. Now an idea as
position literally requires other positions for its existence, while an idea as
space is both self-sufficient, requiring nothing else in order to exist, and
allows for -- is the space of -- the existence of other ideas. When an idea is transformed from existing as
a function of other ideas to being the space that allows all other ideas, then
it is an idea whose time has come.
When
an idea is transformed from content to context, then it is an idea whose time
has come. The idea has transformed from a finite game – content with boundaries
and winners and losers, as Carse puts it -- to an
infinite game – context which has no end, no winners or losers and no
boundaries, and this enables it to be an idea whose time has come.
CREATING A CONTEXT: PUTTING A MAN ON THE MOON
Contexts are created by the Self, out
of nothing. When you stop identifying
yourself as a thing, as a position, and start experiencing your Self as the
context, as the space, for your life - when you start experiencing that you are
the context in which the content of your life occurs - you will automatically
and necessarily experience responsibility for all the content in your space. You will experience that you are whole and
complete and infinite -- that you are aligned with other Selves, with the Self.
When you experience your Self as
infinite space, you create contexts from which you can come into the
world. One such context could be the end
of inhumane education on our planet. Another context would be a live of love.
You are probably not yet clear about
what context is - at least, not how it works - so
we’ll use an example. On May 25, 1961,
President John F. Kennedy initiated a context when he told Congress: “This nation should commit itself to
achieving the goal, before this decade is out, of landing a man on the moon and
returning him safely to the earth.”
By creating the context, “A man on the
moon in 10 years, “ Kennedy transformed space travel from merely a good idea -
which had not succeeded despite considerable attempts, the feasibility of which
had been questioned, argued, and discussed - into an idea whose time had come.
The result of what Kennedy did can be
understood by analogy. It is as if he
created a building named, “A man on the moon in 10 years, “ and inside that
building he put offices for all the various ideas, positions, notions, content
and people that had to do with space flight.
The first office inside the front door of the building in 1961 would
have been called, “It can’t be done.”
This office would have been inhabited by the skeptics and cynics.
A content or position is threatened by
any opposite position. Given two
opposing positions, only one can survive. There is a winner and a loser. On the
other hand, a context gives space to, it literally allows, it even encourages,
positions that are apparently opposite.
In fact, the most important position in a newly-created context is the
position which appears to oppose the context.
It is important to realize that
opposing positions actually contribute to establishing a context. In the case of the civil rights movement
during the 1960’s, for example, all those people who opposed civil rights for
blacks actually contributed to creating a national dialogue that demonstrated
to the country that the issue could no longer be ignored.
I happened to have had the honor of being the aide
de camp to the commanding general of the 2nd Infantry Division which
was ordered to go to Oxford Mississippi to enforce the Federal Court order to
integrate James Meredith into the University, and also later to carry Alabama
Governor George Wallace off the steps of the University of Alabama in
Birmingham. We put up road blocks around “Ol’ Miss”
and stopped hundreds of cars from neighboring states and communities carrying
people – some of them professionals -- with guns, knives, and explosives coming
to defend the “honor of the South” against us Federal invaders. We used tear
gas against the rioters, though we never fired a shot against an American
citizen in the these encounters. All those people,
every government official in the South who stood in the doorway of a school and
prevented black children from entering had been a cause, a part of the
persistence, of the problem, of the oppression.
After the creation of a context - “equal rights and dignity for blacks”
- the very same action that had been a part of the problem’s persistence became
an action contributing to the end of legal discrimination against minority
races. Then, every such action
contributed to an increased awareness of the issue, to the passage of civil
rights legislation, and to the gradual change in attitude that ultimately
evidenced itself in the recognition that civil rights was an idea whose time
had come.
In a newly-created context the most
important position is the position, “It can’t be done,” That is the first and
most important content to be processed, to be realigned. When you create a context that context generates
process; process in turn grinds up content, it changes content so that it
becomes aligned with the context.
In building a “A man on the moon in 10
years,” the skeptics and cynics were working on “It can’t be done” within the
context of doing it, so that instead of being a threat or a stop to the goal,
suddenly their skepticism and cynicism started contributing to the achievement
of the goal.
All the forces in the world are not so powerful as an idea whose time has come. Context generates process. A contextually-generated process transcends
the existing forces; it transforms those forces. A contextually-generated process aligns the
existing forces within the context. It
becomes a boundary-less infinite instead of a limited finite game. Then the
aligned forces provide a condition of workability. Every action taken in a context is a
fulfillment of, an expression of, and a manifestation of that context. The pessimism, the cynicism, the position,
“It can’t be done,” are ground up by the process generated by the context, and
are transformed into the material out of which the result is achieved. When an idea is transformed so that the
apparently opposing idea actually validates and gives expression to the idea,
then it is an idea whose time has come.
Pretty soon the it-can’t-be-done
people became aligned. They were still
skeptics (that’s their nature), they were still cynics (that’s their nature),
but they were suddenly now cynical and skeptical … and in alignment with the
context called “A man on the moon in 10 years.”
Then they just moved out of the way
and the new office in the front of the building was: “You can’t put a man on the moon without this
specific kind of metal and we don’t have this specific kind of metal.”
As we all know, the metals were
invented and produced. Then what moved
up was: “But you don’t know whether to
do it with high technology or high energy.”
We know that that one was resolved.
The Russians said high energy.
The United States said high technology.
It didn’t make any difference.
Within the context of putting a man on the moon in 10 years, either one
of the solutions would have worked … since it was an idea whose time had come.
Unlike the problem of education, in
which solutions already exist, there were no solutions to the problem of
getting a man to the moon in 1961.
President Kennedy created a context called “ A
man on the moon in 10 years,” and out of that context, in which the question of
feasibility was merely one of many positions within the context, came the
workable solution: the Congressional
approval, appropriations of money, technological breakthroughs, NASA, and
ultimately, men on the moon. Before
then, space travel was not possible because the attempts to make it real
existed in a condition of unworkability.
In 1961, the people all the way in the
back of the building called “A man on the moon in 10 years” were
optimists. Much less than 10 years
later they had the first office, the office of “It will be done.” In 1969, it was done.
The position “It will be done” and the
position “You can’t do it” are merely positions within the context of “A man on
the moon in 10 years” - or within the context of “The end of inhumane education
on this planet in this decade.”
The context of ending inhumane education
should not be compared literally with the space project. It is the power of a context to cause an
idea’s time to come that is analogous; nothing else.
Obviously, something has to be
done. Anybody can see that. When people say, “but don’t you see that you
can’t end inhumane education with words?” that’s like saying, “Don’t you see
the floor down there?” Of course, but
that isn’t the point. Everybody sees
that something has to be done. The point
is to create a climate, an environment - specifically to create a context, a commitment to the end of inhumane education-in
which what is done is effective.
Instead of the condition in the world
creating lines of force running horizontally and our activities to eliminate
inhumane education running vertically, the context will generate a process to
realign the forces so that the lines of force start running vertically. Then, within a realigned set of forces, what
you did that didn’t work before suddenly works.
It’s the same thing you were doing before, except that suddenly it now
works. Every action taken in a context
becomes a fulfillment of, an expression of, and a manifestation of that
context. In that context, your intention
to end inhumane education can be realized.
Ending inhumane education is not
something more to do. It is not
something better than what is being done.
It is not some new and different and wonderful thing which makes
everything in the past obsolete.
No. This is about causing the end
of inhumane education on the planet to be an idea
whose time has come, by causing the end of inhumane education to exist as a
context for what we do and for the process of decision and discussion by which
we arrive at what to do.
THE POWER OF CONTEXT
There isn’t a person reading this who
does not know the power of context in his or her own life. Whether you are conscious of it or not at the
time, there have been times when you created a context in your life. As a consequence of your doing so, suddenly
things started to work: that which was stuck
and not moving, suddenly began to move and start working. When you create a context, it’s not that you
are now doing something very much different from what you were doing before or
even that you now know something very much different from what you knew
before. It is that there is a shift in
the climate, the space - specifically, the context - in which you work, that
makes things suddenly workable.
The power of context is real. True, it doesn’t seem very real if you
operate out of a system of reality that says that the finite body of the person
over there is more real than the infinite love that that person
experiences. My love for another is a
lot more real to me than her body is.
Her love is an experience more real for me than her face. The context --
the end of inhumane education on the planet -- is very real for me. It’s more real than the “yes-buts,” “how-abouts,” the confusion, the doubt, the controversy, the
conflict. This context is now more real
for me than the facts regarding the persistence of inhumane education. For me, the context created now has a power
greater than those facts. It has the
power to generate a process, to generate a set of forces which are aligned with
the end of inhumane education and which will create the circumstances for the
end of inhumane education.
I have something I want to tell you
which is very vulnerable. Perhaps delicate or vulnerable things should
not be said or written in public because they are apt to be misunderstood. This is something so delicate it requires
intimacy. So I say this to you not as a
public statement but in the intimacy of the relationship which we have now
established as beings. Until now, each
time some child has his creativity killed off as a consequence of inhumane
education that destructive act was further evidence of the persistence of
inhumane education. The instant you
create a context -- the end of inhumane education on the planet -- then such
destruction resulting from inhumane education occurs in that context, and suddenly
the same destruction that had been a manifestation of the persistence of the
problem becomes a manifestation of, virtually a contribution to, the end of the
problem.
When a space in which something
happens is transformed, the same happening takes on a different meaning and
therefore leads to a different result.
No one would ask anyone to be treated badly as a contribution toward the
end of inhumane education and it is a fact that when you create a context around
inhumane education and make that context real, it does shift the meaning and
result of the event. Some of us, including me, have experienced some terrible
things in our lives including injustices, scandals, imprisonment, mistreatment,
gross indignities, and more. To the degree that those experiences are the
finite content of my life, or our lives, that content -- appears as a failure
or disaster or victim with winners and me or us as losers. But an infinite game
never ends and has no boundaries or winners and losers. If I create a context
such as of love in my life, all those injustices and terrible experiences
become transformed by the boundless context of love I create and the terrible
content of each disaster realigns itself and instead contributes to the richness of
the man I am – of my life within that context I have created.
A person can be stifled as evidence of
the persistence of inhumane education, in which case that person’s aliveness
and stifledness have been reduced to meaninglessness.
A person can have his creativity killed in the context of the end of inhumane
education, and the context affords meaning - almost purpose - to that person’s
life. The indignity suffered by James
Meredith, as he tried to exercise his constitutional right to an education in
Oxford, Mississippi, was an incredible act of courage, the significance of
which was transformed nationally by the context of civil rights having become
an idea whose time had come. Nothing could stop him.
WHAT CAN THE LITTLE
INDIVIDUAL DO?
There are four generating principles
in this article.
The first generating principle comes
from a question Buckminster Fuller asked.
Bucky’s question was: “What can the little individual do?” What can you do as an individual that some
big organization or government can’t do?”
What you can do that no other entity
can do is create a context. Only you
have the power to create a context. It
cannot be done by a group. It cannot be
done by an organization. It must happen
within the Self. The home of context is
Self. Only within your Self can you
create the context: The end of inhumane
education on the planet. That is what
the little individual can do.
I know that underneath our facades --
underneath the finite games that we bother ourselves with in life, right
underneath the surface -- is the experience of an innate and natural
responsibility for the world in which we live.
It is not something you have to jam in there or convince people of.
I share this here in this writing to
convince you of nothing. I have nothing
to convince you of. The experience of
responsibility already exists within your Self.
All you have to do is experience your Self as the environment of your
experience and you will automatically and necessarily experience responsibility
for everything within your space. Ending
inhumane education is a natural consequence of the experience of individual and
personal responsibility, or your Self’s experience
that inhumane education exists in your space, in your world.
Now as a practical expression of that,
you will ask: “What can I do?” This writing book does not answer
that for you. It goes out of its way to
not answer that question for you.
Instead, it creates a context in which you get to answer that question
yourself, so that the answer is your own answer - an answer coming from your
genius.
The first generating principle is that
this is an individual and personal responsibility.
It has nothing to do with guilt. If you want to feel guilty, fine. Keep it to yourself. It’s not part of what we’re talking
about. This has nothing to do with
feeling sorry for stifled students. I
consider feeling sorry for those people demeaning to their humanity. This is not about being ashamed. You do not have to be ashamed about what you
learn, even about what you don’t learn.
Being ashamed is a mere gesture.
It’s a cop-out. This is not about
blaming anybody. It’s not even about
your personal interest. Of course, it is
very much in your personal, selfish interest to eliminate inhumane
education. If people don’t get a humane
education, your life is going to get very miserable in about 20 or 30
years. And this is not about your
selfish interest.
People have said and will continue to
say: “Sure, you can reach 40,000 people
and get them all fired up about ending inhumane education. How long will that excitement and commitment
last? What will happen after it wears
off?”
If we have to keep people fired up,
this idea is a joke. If this idea isn’t
natural to your Self, it is a fraud.
This is about you, and I suggest that
if you get in touch with your Self, you will experience a natural, spontaneous
sense of responsibility.
AN ALIGNMENT OF WHOLES
The second generating principle is
that this is infinite play -- an alignment of wholes, not finite games or a sum
of parts. In this you do not do your “part.”
There is no “part” for you to do.
This is a endeavor in which you are the
whole endeavor.
If you enroll yourself in this vision,
you become the creator of the vision. It
becomes your context and anyone working to eliminate inhumane education around
the world will be working for you because you have taken the responsibility to
create the context of the end of inhumane education on the planet. When you do that, anybody doing anything is
working for you and that includes Carl Rogers (who though deceased, has
wonderful ideas which live on infinitely) and Reinhard
Tausch, Dave and Cheryl Aspy,
Flora Roebuck ( all of whose collective research contributes to the workability
of this idea whose time has come), and me.
Let me give you an analogy. If you take a transparency, a photographic
slide, and you cut the transparency in half and you project one half on a
screen, what you see if half a picture.
On the other hand, if you take a holographic transparency and you cut it
in half and you project it, what you see is the whole picture. In a holographic transparency, each part is
not a part. Each part is a whole that
contains the entire picture.
Similarly eliminating inhumane
education is not you doing your part. It
is a transformation from you doing your part, to you being the creator of it
all. This is an alignment of creators
and sources, an alignment of wholes. You
are the source of it. You make it
completely yours in a way that allows others to make it completely theirs. No one gets credit for it, and each of us is
allowed to own it completely.
This is not a movement. This is not a bandwagon. There is no movement or bandwagon to
join. You can’t be a part of something
here. You can only be the whole thing,
aligned with other people who also are the whole thing.
Alignment is the spontaneous
cooperation of wholes coming from a context or common purpose. Agreement, on the other hand, is merely a
banding together of parts in support of a position or point of view. You don’t need anything from anybody.
All you need to create a context is
your Self. Humane education is an
alignment of Selves taking responsibility for creating a context.
CONTEXT, NOT CONTENT
The third generating principle is the
one I’ve already discussed with you: the
creation of a context, to cause the end of inhumane education on this planet to
be an idea whose time has come. It can
be done only within your Self.
And you create a context from
what? From nothing. Within your Self and from nothing you create
the space, “The end of inhumane education on the planet”, and in that space you
put all content and all process, and within the space, process is generated,
which reorganizes and realigns the process and content. In that context, everything that happens in
every moment is really the end of inhumane education manifesting itself. Each position that used to contribute to the
pea soup now becomes a position manifesting itself as contributing to the end
of inhumane education.
An idea transformed from content to
context is an idea whose time has come.
Create a context and you have mastery.
I promise you that at the point in this when you actually experience the
context, “The end of inhuman education on the planet,” you will experience a
kind of mastery that you have never experienced before. That is, in my humble opinion, a gift from
God – the Creator of the Universe and the Master of all contexts and infinite
games. He sees the alignment of all in
his infinite wisdom far beyond what we see.
But he created us in His image and gave us infinite powers beyond what
we know, so we must dare to believe in miracles. God is and has created the
context.
I said we can experience mastery, not
force. Many of us have a lot of force. Mastery requires no force. If everything is going vertically, what do
you have to do to get something to go vertically? Nothing. Just do whatever you’re doing.
Out of the context, “The end of
inhumane education on the planet” sometime in the next month some opportunity
to do something to make real the end of inhumane education on the planet will
cross your path. Instead of interacting
with it out of a position, you will be able to interact with the opportunity out
of this context. Then, what you do will
be wholly appropriate to the end of inhumane education. The same can be true of
other contexts you create, such as love. Opportunities to love yourself,
another, the waters, the land, and the planet will come and you will be able to
interact with those opportunities out of the context you have created.
A TRANSFORMED SPACE
The fourth generating principle is the
principle of transformation. I cannot
predict exactly what will happen to end inhumane education on the planet. In fact, any prediction begins to place a
limitation on what can occur.
If you and I were caterpillars talking
about flight, you can imagine what the talk would sound like? “We don’t have the power to fly. Caterpillars don’t fly. They wiggle.
We’re too bulky and fat and we don’t have wings. We can’t do it.”
To which someone might reply: “But if a caterpillar could fly, by what
method do you suppose it would happen?”
Don’t you see that you can’t answer that with a caterpillar mentality? Whatever answer you figure out comes from a
limited condition; it is deduced from what already exists, that is, the form of
the caterpillar. The creation of a
context dissolves the limitations; it transforms the condition of unworkability and creates an opportunity for solutions to
occur.
We can predict what 100,000 readers of
this book banded together in merely a
movement, each doing his or her part and making gestures, could do about
inhumane education -- but no one has ever seen 100,000 aligned
people. No one can predict what 100,000 people
can do who are aligned out of themselves, out of their individual sense of
responsibility, out of being whole, out of being willing to create new contexts
within themselves -- within themselves as individuals, within themselves in
relationship, within themselves as a group, within themselves as organizations
or institutions, within themselves as society, within themselves as
humankind. We have no idea what a group
of 100,000 aligned people can do. And
any attempt to predict it limits it.
So I only predict miracles.
Twenty or 500 years from now, when
we’re looking back at how inhumane education ended, it will not look as if
miracles had happened. Everyone will
know how it happened. They will point to events that were pivotal, that made a
difference. There will appear to be an
obvious relationship between what was done and the logical consequences of what
was done. The schools are better; there
were better teachers and curriculum; this government changed; the President
said that; the government did this; and it all resulted in the end of inhumane
education on the planet. In retrospect,
that’s how miracles always appear to happen.
Only butterflies can explain how
caterpillars came to fly.
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