Brenna Capon - Theory Review

Theory Review: Spirit & Soul in Learning

Brenna Capon

Ball State University

EDAC 635

Dr. Bo Chang

February 23^rd, 2022

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Brenna Capon	Amy Hurt
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The role of the spirit and soul of the learner in adult education is challenging to define (Astin, 2004). However, educators intuitively know and do well to acknowledge that their students are more than just brains and electrical impulses; they are whole beings with an intangible but undeniable inner life (Tolliver & Tisdell, 2006). This inner life is significant to the learner, and therefore, the educator because it is the way humans bring together what they know, feel, and experience to determine who they are and what that means to them (Tisdell, 1999). Because we are educating people, not brains, we are seeking transformation rather than just information. To do this successfully, we must answer several key questions related to the spirit and soul in learning:

“What is the soul and how does it relate to learning?”

“What is the spirit and how does it relate to learning?”

“How does learning that engages soul and spirit happen?”

 

Main Theoretical Points

 

The Soul in Learning

Though usage of the word soul can vary, and it is often used with spirit interchangeably, it would be helpful to define what is meant by the soul in the context of learning in clear language. According to MacKeracher (2004), the soul is the, “essence of being through which we experience life and self” (p. 80). Jung (1964) describes it as the sum of one’s unconscious being that provides a sense of unity as a person. Dirkx (1997) suggests that it is easier to understand what the soul does than what the soul is when he asserts, “Being awestruck by a brilliant sunset, captured by the majestic beauty of a rising full moon, or gripped by the immense pain and helplessness we feel for a child trapped deep inside an abandoned well are experiences of soul” (p. 81). Essentially, the soul is the intangible part of the learner that looks inside oneself to create and respond to images, process emotions, and make meaning (Dirkx, 1997). This means that soulful learning requires time, space, and contemplation (MacKeracher, 2004). The soul is engaged in the learning process when ideas are actively experienced and internal responses can resonate and find a voice (Dirkx, 1997).

 

The Spirit in Learning

While the soul and spirit are both personal, internal, and intangible, they have a significant distinction. Whereas the soul looks inward to process the messiness of life, the spirit looks outward to transcend and connect beyond the chaos of self (Dirkx, 1997). The spirit longs to extend beyond the limits of reality and be part of something greater than oneself, to believe and aspire to ideals, to interact with other and/or higher beings (MacKeracher, 2004). This spiritual element of a learner constructs knowledge through symbols and impressions rather than facts and logic (Dirkx, 1997). Education that is attentive to the spirit of the learner focuses on heightened awareness, exposure to new ideas, making connections, dialogue, reflection, and acceptance (MacKeracher, 2004). Though there is debate about whether the spirit can be coerced into learning, there is agreement that a learner will experience more significant spiritual development when they can continually accept and assimilate what they discover about themselves in learning experiences (Dirkx, 1997).

 

Nurturing the Soul in Learning

While the spirit and soul are abstract ideas, there are concrete ways to facilitate learning with these intangibles in view. The soul cannot be taught as much as nurtured (Dirkx, 1997). Since the soul is developed when there is time and space for reflection, it is important to start with an environment that fosters feelings of comfort and openness (Groen, 2004). A classroom that feels too clinical or too disorderly will not promote reflection (Dirkx, 1997). When soulful learning is desired, the atmosphere should be arranged accordingly. Comfortable seating in a welcoming configuration can set the mood, as can peaceful audiovisual arrangements and vocal tone (MacKeracher, 2004). Because soul learning involves images and responses, learning activities that include humor, poetry, storytelling, and the arts are beneficial (Dirkx, 1997). Students need to become aware of their thoughts in a non-threatening environment where they can reflect on what those responses tell them about themselves (Groen, 2004). Students need to be offered classroom experiences that are constructivist and experiential so that the unconscious identities of the soul are brought into conscious contemplation (Dirkx, 1997).

 

Nurturing the Spirit in Learning

Many of the practices that nurture the soul in learning also benefit student spirituality. However, since the spiritual element of learning involves transcending one’s own internal experience and connecting outside the self, there are unique instructional approaches that advance spiritual learning. Spiritual learning activities encourage students to link what takes place in the classroom to their life outside the classroom and to look for connections between those experiences and their responses to imagery and symbols (MacKeracher, 2004). This can help students understand what they value and why they value it, or what they don’t value and why, while also inviting them to appreciate those with contrasting viewpoints as part of their greater whole (Dirkx, 1997). Spiritual learning often works best as an extension of soulful learning. When a student has contemplated their internal responses and connections to an experience, they can dialogue with other students to understand how they fit into their learning community and how they can find common values and belonging. This works best when the emphasis is not on the group finding pre-determined answers, but on the interpretive discussion of ideas with a variety of people (Haroutunian-Gordon, 2009). While soulful learning encourages a student to know and accept themselves, spiritual learning invites them to enter that soul into a relationship with others in ever-increasing concentric circles working outward until they feel a part of something greater than themselves (Tisdell, 1999). Small group discussions where the teacher is a facilitator and not an arbiter of the flow of conversation, even amid conflict, are a key component of spiritual development (Dirkx, 1997). When group discussion is not possible, individual assignments that reward a student for presenting their case engage the spirit while repeating the teacher’s lecture points engages only the mind. The key for most educators will not be found by selecting the right activities. The greatest impact will happen when the educator engages in personal development of the soul and spirit that brings them to the place of seeing their role as drawing out the person and potential in their students rather than the answers (Astin, 2004).

 

Application

The concepts of spirit and soul in learning can be applied in numerous ways in the adult education setting. Three key areas are environment, classroom activities, and instructional approach. Instructors can begin by creating a physical classroom that makes students feel like they are in a safe and open environment (Dirkx, 1997). This could mean anything from a casual seating arrangement to a warm greeting to individual students. Anything that informs the students that they are whole being and not just an id number in a grade book can convey a nurturing situation. After a conducive setting has been established, instructors can choose activities and assignments that focus on reflection and dialogue, like readings followed by discussion. Educators can find ways to incorporate poetry, storytelling, metaphor, humor, or other topics that provoke personal responses to images into their content (MacKeracher, 2004). For example, picture books or humorous memes can be used to introduce a logic unit. The use of these visual aids that are generally associated with life outside of the classroom and rely heavily on images and turns of phrase can draw out the unique personhood and values of students- and a good laugh can be a great bonding experience. Finally, the teacher who wants a healthy spiritual environment for students will embrace a focus on learning rather than teaching, which shifts the focus from what the instructor is doing to what the students are experiencing (Astin, 2004). This subtle change in focus will show up in various ways in the classroom. This teacher will attempt to create a community between all members of the classroom, rather than a hierarchy centered around the instructor (Tisdell, 1999). This means lesson planning starts with the students in mind and then moves to how the instructor desires for students to interact with content. It also means that evaluation shifts to what has happened to the internal being of the student and not what has happened on an external assessment. While the spirit and soul may not be able to be at the forefront of every lesson or class meeting, instructors can make huge strides by simply considering how to approach themselves and their students as complex and complete human beings.

 

Reflection

As a homeschool parent and instructor at a faith-based institution, the idea that my students are more than just minds has always been important to me. However, I don’t know that I considered how soul and spirit were different. I also didn’t think about how this view of my students was supposed to look in my classroom. It was very helpful for me to realize that I need to make space for my students to safely reflect and dialogue about their experiences as they find their place in our classroom community. As a math teacher, it is easy for me to think that it is my job to stand at the front of a room, tell the class how to do things, and then check to make sure they can do those things. Ironically, I think I will get better results at computations if I spend more time focused on intangible things. This can be as simple as doing group work on math tasks that do not have an obvious solution path and can be approached multiple ways. I can then direct them to talk to each other about what is going on in the problem- and in them- as they approach the problem. I have spent time this semester having students do these types of activities while I walk around the classroom to join the dialogue. Through these sessions, I have gained a valuable understanding of my students that has helped me be a better instructor and person. I plan to continue implementing more of what I have learned about the spirit and soul in learning in my classroom even as I grow personally in these areas.

 

Process

I began the process of writing my theory review by reading the course textbook and highlighting important points related to my topic. I then created a table of main ideas and a list of references cited by the author. I proceeded to read and highlight from several of the sources provided by the author and organized the highlights into the appropriate section of my table of main ideas. I then made an initial outline for my review and noted weak spots. Next, I looked up additional resources to fill in my weak areas and bring in newer research. Once this was all complete, I wrote my rough draft. I then edited my rough draft several times and re-read my highlights and main ideas table to look for missed content. Finally, I did the last edit and added in my citations.

The Soul in Learning	*Inward focused, unconscious essence *Thrives on time and contemplation *Involves storytelling, poetry, arts *Requires reflection and appreciation, space and voice *Responds to imagery
The Spirit in Learning	*Outwardly connected to transcendent values *Part of something greater *Moves beyond the limits of logic and reality *Sense of community and belonging *Constructs knowledge through symbols
Facilitating Soul & Spirit in Learning	*Don’t teach – nurture *Physical aspect must communicate warmth *Not about problem-solving, but idea mediation *Less structure, more evoking, focused attention *Connect inner life to outer world *Dialogue is essential, instructor is not “in control”, students mediate conflicts

References

 

Astin, A. W. (2004). Why spirituality deserves a central place in liberal education. Liberal     Education, 90(2), 34.

 

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

 

Groen, J. (2004). The creation of soulful spaces: An exploration of the processes and the

organizational context. Organization Development Journal, 22(3), 8–19.

 

Haroutunian-Gordon, S. (2009). Learning to Teach Through Discussion: The Art of Turning the Soul. New Haven: Yale University Press. https://doi-org.proxy.bsu.edu/10.12987/9780300155822

 

MacKeracher, D. (2004). Making Sense of Adult Learning (2nd Edition). University of Toronto Press. https://bookshelf.vitalsource.com/books/9781442690493

 

Tisdell, E. J. (1999). The spiritual dimension of adult development. New Directions for Adult and Continuing Education, 1999(84), 87–95. https://doi.org/10.1002/ace.8410

 

Tolliver, D. E., & Tisdell, E. J. (2006). Engaging spirituality in the transformative higher education classroom. New Directions for Adult and Continuing Education, 2006(109), 37-47. https://doi.org/10.1002/ace.206