Education's Last Frontier: Unifying Our "Inner" Nature With the Natural World

• In Event: A Vital Life Force Approach to Reanimate Nature and to Build Equality and Respect Among All People

Abstract

Purposes
This paper makes the case that the very survival of the planetary biosphere for human and other-than-human life suggests an urgent transformative role for education in shifting our world towards interconnectedness.

Perspectives
“Ecological Crisis” is fast becoming the de rigeur phrase deployed by governments worldwide to address climate change. Human beings respond to crisis in a variety of “adaptations” that range from: outright suppression, dissociation, dismissal of or opposition to the facts (otherwise known as “denial”), to self-soothing (e.g. overconsumption, addiction) and withdrawal. In educational settings learners and educators bring a panoply of these adaptations or responses with them. The emotional, psychological and physical registers of such affects are often “invisible” in the curriculum. This paper makes the case for integrating contemplative approaches from Eastern Philosophy as a practical means of identifying and integrating such affect registers as they relate to the “inner” existential crises manifest in our daily lives and how they might correspond with the “outer” existential ecological crisis we collectively face. These contemplative practices are embedded within an ontological and epistemological worldview of “non-duality,” meaning the fundamental “nature” of existence is indivisible. Such a worldview is paired with a pedagogical approach that is rooted in (spiritual) transformation rather than mere individualized acquisition of knowledge. This paper introduces the Japanese term of “ki” (life energy) as a methodological approach of “way” or practice that fosters ecological (e.g. “other”) consciousness.

Modes Of Inquiry
Philosophical inquiry, experiential and embodied inquiry

Materials
This paper draws on Eastern wisdom traditions, as well as contemporary theory and practice in holistic and contemplative education, and philosophy of mind.

Substantiated Conclusions
This paper presents a “practice view” in contemplative and holistic education, one that increases consciousness and sensitivity to all life, within and without educational settings. Yuasa (1993) puts forward the theory of ki as the “third force” that bridges the mind/body dichotomy. This paper points to ki as a unifying “third force” between human and non-human life (nature), through developmental practice. Yuasa (1993) terms this aspirational view as “teleological intentionality” towards “teleological synchronicity.” In an age of such overwhelming ecological alarm due to climate change, I suggest that education has a vital role in developing a more holistic consciousness and worldview through such practice.

Scholarly Significance of the Work
This paper makes a direct link between the “intrapsychic” biopsychological experience, and the “interpsychic” relationship with nature. Bringing such a relational and reflective approach to educational practice through the introduction of mindfulness meditation, self-reflection, somatic-awareness and other exercises can shift the educational paradigm to one of increased consciousness and attunement to one’s immediate living surroundings, and ecology en masse. Teaching in this regard is not about transmission of information, rather it is about embodying and facilitating full presence in the world to better face the challenges of daily life and as a species at risk.

Author

• Michael Alan Gordon, Simon Fraser University