Elementary School Journal

Is there something I don’t know or understand that would make it easier to accept the kind of indoctrination that goes on in the classroom I’m attached to?

It may be a sort of arrogance born out of my own privileged, creative education that makes me see this place as a graveyard for young minds and souls. I have no proof that my ideals would serve these kids better than what they’re getting. And this may be a kind of toughening process that helps the children deal with the world they’re going into better than my soft, curiosity-based system.

Form and Function/Here is a sloth. State the form and function of the arms. Don’t linger on the image out of interest./Make the point and move on to plants./Review for the test: Function of each part, roots, petals, stamen, leaves, pistil, sepals. Fill out the sheet so we can be done with plants./Later we’ll finish with crawfish and be done with them. /Be still and do your work. The sooner you’re done the sooner we can move on.

Write I come to school ready and prepared to work. Write this 25 times. If you talk we’ll make it 25 more.

What I hear in this is: Boredom is the price of this thing called Education./I am as bored with this as you are. We are stuck here so let’s get through it till we’re released./Learning is important and will make you better people later on./The world is made of dead, isolated parts. The more you master these dead parts to better you are at “school.”

We ask children to obey an external authority that requires them to be quiet, still, and attentive, but we do nothing to help them develop their inner capacity to be quiet, still, or attentive. On the contrary, we paper the classroom walls with posters, slogans, rules, and isolated bits of information so that everywhere their eyes come to rest they find more random data. The sheer quantity of visual stimulation overwhelms the meaning that might be found there and actively counteracts the goal of increasing the attention span. We give students an abundance of data, but no guidance on how to find meaning.

I’ve made some notes about how I might teach these children if it were my position to do so, but I’ll hold back on writing them out. It’s easy for me to smear the well-intentioned efforts of others who have given themselves to this hard work as a career, when I am only a visitor, dropping in and out for short periods. To the extent I fail to acknowledge the affection that’s communicated by the teachers to the students, I ask forgiveness.

Like the rest of us, these children will create or discover meaning in their lives as best they can according to what their spirits, their families, the community and the times allow. If I can breathe life in the classroom, if I can hold them, their teacher, and the school in the light of love and faith, that will be my contribution.

 

Alchemy, of a sort

Now that  _____  has posted his news on Facebook and I can see what he’s feeling about the ordeal he is going through—or what he’s willing to share about it—I’m feeling proud and grateful for the family I was born into and the families we’ve made.

I’m proud of these people for their equanimity and acceptance and for the generosity they’ve shown throughout their lives. I’m proud of the way they’ve done what every person has to do in this lifetime, which is to piece together and craft a way of living that serves other people and tells a story that is worthy of passing on.

I’m especially in awe of the people who have found a way to give a warmer kindness, love, and attention to others than was given or modeled to them in their younger days. That’s a form of alchemy, turning humble ingredients into something higher and more refined. That people still do this, in a time when all the worldly forces tell us to celebrate the lower self, to grab what we can and go—this is proof of spiritual powers to me. I’m thankful for those powers and for the people around me who express them so gracefully.

I haven’t made peace with the circumstances leading to this realization, not at all—but sometimes people remind you why you not only love but admire them, and the world feels like a better place in spite of the circumstances.

 

Lah ti dah, la la laa…

Our job at this stage of our development, says R. Steiner, is to transform our feeling life through the I.  Huh?  What what?

The “I” is our higher ego, the one that outlives our physical body. The feeling life is the entire body of likes and dislikes, identities and aspirations, tastes, judgments, attachments, and impulses, both noble and low, that we tote around with us. And the work of the I in transforming that body of feelings is somehow connected with the deepest part of the original Christian message. That’s about as far as I can see into that.

Oh, and to get there we’re supposed to work with imaginations. These are the little (or big) insights we receive about the way things work, or thought pictures, or events we bring to life through our thinking, and through our thinking we bring higher consciousness down into the world.

As for me, I know I’m not good at any meditative discipline. Maybe in the fall I can take something up again. All spring and summer I’ve been taking grace for granted—spending from my savings so to speak—and turning away from meditation with a will. I feel like there may be a reckoning for this at some time to come; but I also know at some level I’ve chosen it and will learn a lesson from whatever the consequence is. Of course, if I’ve done harm, or failed to do some good, through my lack of a practice, I hope for a chance to restore things in this life. (More grace, please?)

Even without a practice, I’m hungry all the time for a glimpse behind the curtain. So I’m hungering and at the same time refusing to do the main thing that might feed me. The hunger, or rather the eagerness for the experience of growth and living, tells me I’m not completely asleep, and I’m trying—trying, not mastering, but trying—to be silent more and let the world speak to me through its forms. I’m trying to observe things without naming them or explaining them. That is a kind of practice, more of an abstaining than a doing, and I know it’s like scattering seeds—some will grow, but only to the degree I’ve given them good soil to grow in. The rest are not wasted, of course, but their effect is much less than it could have been.

There you have it—Summer.

The Hill

Let us turn and look another way.
We’ve been staring at the flag on the hill,
longing to possess it, make it our own.
Our task is so much greater. The hill
when it has gone to dust will be replaced
by what our wisdom creates today.

If that line of thought doesn’t thrill you,
just know that we agree on the
absolute need to love
more greatly, more actively, more broadly,
more generously, more anonymously, more
in all directions till we are stretched
beyond our limits, because love is more than a model,
it is a tool we are entrusted with, it is
both the sword and the plow. Someday
the world will be something we wouldn’t recognize now,
and all the errors we have made will be
etched upon the earth—sing Praise
but no one doubts that love will be just
as great and living then.
They may be different, your love and mine,
your will and mine, but all the open-hearted love we try
to plant into the earth today
may give our far-away descendants a better light
to see by, a reason not to
look back at us and mourn.

 

No Screen

I’m looking at the news coverage of a man in solider’s camouflage who got in a scuffle with the pro-immigration marchers here in Louisville. Hoo boy, I think, this’ll be good. I can’t wait to hear what idiot hate-speak comes out of his mouth! But then they put the microphone to him and pffft, he turns out to be intelligent. He actually makes sense; he just disagrees with the other people there. How disappointing!

 

Can we take some time to see ourselves in a different way from our common view? Let us see if having our faith inform both our attitudes and our actions can give us that elusive sense of hope we look to for sustenance.

Taking some time: Even the act of stepping back from the urgency of opinions to look for another viewpoint alters us.

The question we are used to asking ourselves is, “What do I think about that?” We look at a situation–something in the news, for instance–and form an opinion on it. To a greater or lesser extent, then, depending on our interest, we develop a “stake” in the situation. We develop a greater or lesser concern for how the situation comes out. Having views on the conditions of the world becomes part of the structure of our lives–part of the dwelling we construct for ourselves. Forming and holding views becomes a ritualized habit that contributes to our very identity.

A different question shifts the focus from an idealized view to one of participation: “What do I do?”

The atomizing effects of our cultural evolution, and of our mass media and technology choices, reinforce a tendency to see the world as something “out there” that happens to us, around us. We tend to retreat into our minds and view the world as if on a screen. Asking “What do I do?” helps to lower the screen and put us in the scene with all the other players.

Mother Teresa famously said, “There are no great deeds. Only small deeds done with great love.” Deeds done out of love have the immediacy of impulse because love is brought forth in the moment. Yesterday’s calculation, or the opinions I formed of the people around me and their actions, do not produce the effects of love in the present. In our time only the conscious application of our will to love can have a transformative effect.

“What do I do?” means, “What could my impulse to love do to make this situation better?” Rather than separating people through our judgments, and in doing so defining ourselves as “different” and “other” from them, we might look at the healing power we have right at hand at every moment. And what happens in these moments, when we consciously apply love in our interactions in place of judgment, takes place within ourselves.

Let’s not mistake love that arises from our identification with other people for a kind of pitying condescension that comes from moralistic judgment. Moralism only reinforces our separation. It’s through our ability to see “the others” in ourselves, and ourselves in them–an ability that’s cultivated–that the screens come down. It’s then that we open ourselves to something not of our own creation. When we sacrifice our will to judge or correct others in the moment, we enact love and generosity.

Likewise, in looking to faith to inform our actions, let’s not consider faith as merely the dictates of our particular religious creeds. We will not embody faith by falling back on rules or recitations. Rather, we look for the fruits of these within us and hope to express them in what we think and do. Rudolf Steiner talked about faith as not just a sufficiency of love, enough to fill the heart, but an overflowing of love. I think the emphasis is on the action.

The question I feel I should pose myself every day (many times) becomes: “What would it feel like to stream love out like a burning sun, to everyone I encounter?” I will try to construct a new dwelling out of this.

 

Am I That?

The voices we need to hear now are the voices of compassion. We have to move past detailing our differences in ways that isolate us.

The crisis is ours to work with. There is no one to take care of it but us, because we ourselves are the crisis! We can’t look at our politicians, our “leading class,” with contempt and despair, because we have allowed them the power they have. And that is as it should be. They may be an expression of self-serving and corruption in our own souls, and truly when we look at them we are looking at ourselves.

We look at ourselves, too, when we look at each other in the common run of life. The heroic or saintly people who give freely with no expectation of return, or conniving cheats steeping in greed and malice, or everyone in between (all those whose basic decency we recognize but whose actions we are eager to condemn)–each is a version of our humanity that we have brought into being.

The message “Thou art That“–the call to see yourself in the other and act out of a feeling of shared humanity –is more than enough to occupy our thoughts with for a lifetime. But consider it as more than a call for compassion and fellowship. Consider that, in your reaction to these words, “Thou art That,” you contribute something, however small, to making the world the way it is. If your thought is, “No, there’s nothing in common with that and me,” or “Yes, I admit I can see something of myself there,” you enact a small moment of either separation or union, antipathy or sympathy, between yourself and the world. This doesn’t have to be called good or bad, but it occurs. Knowing that it matters, then, we can act as if it matters.

Omnipotence

Gather round, campers, our discussion today is about God allowing suffering and evil to exist. The fact that terrible things happen all the time leads many of us to reject the idea of God on the grounds that no loving deity could permit such misery to occur.

But is God a puppet master? Or an unfeeling entity who observes us dispassionately?

Because we assume God is omnipotent, we let our definition of the word govern our concept of God. Our model is based on our own social constructs, such as the Boss or CEO–unlimited power but also ultimate responsibility for what happens.

If God is not other in the same way we perceive other people to be, then different rules apply. Think of “God” not as a huge human with superpowers but as something that experiences existence through us, through this world. Then God is a fellow sufferer, sharing in the experience. But that is still a separation; it’s still describing God in human terms. So–don’t cling to that definition, which is false, but continue to accept that we can only approach the divine through human understanding, precisely because we are humans.

Do not personify God (define God in human terms), but know that the way we perceive our existence by its nature leads us to see ourselves as separate and discrete; meaning we don’t easily come to a way of apprehending “God” except as another discrete being, separate from us. This aspect of our perception–the separation–is a necessary product of our freedom.

The prime value of our existence is freedom. It’s what separates us from the animals and the angels. Love is the transformative, active element–the medium in which we move. It is more than mushy, nice stuff we’re supposed to spread around. Love is the ground of all existence–mineral, animal, human, spiritual. Freedom is the uniquely human piece, and our charge is to exercise it with care for others and ourselves. To see God as puppeteer, or as controlling everything and all things, is to deny humans our purpose in existing.