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Spiritual Intelligence

Spiritual intelligence (SQ) has nothing to do with religious orthodoxy, how much you know about metaphysics, or whether you possess super-normal abilities like yogic flying, seeing into the future, or bending spoons with your mind. Maybe it’s because I can’t do any of those things, that I define spiritual intelligence without appealing to special gifts. As I use the term, spiritual intelligence refers to our largely uncultivated virtue of consciousness which enables us to experience the depth and unity of existence.

This mode of consciousness is uncultivated not because it is buried in esoteric metaphysics or requires years of intensive meditation to develop, but rather for the comparatively more simple reason that our attention is tied up with other things. Specifically with things having to do with the construction, maintenance, and promotion of our personal identity, also known as ego.

But lest we think that any hope of awaking spiritual intelligence depends on our success in beating down, cancelling out, or otherwise eliminating ego consciousness, it’s imperative to understand that our spiritual awakening requires ego strength, not its diminishment.

A healthy ego is energetically stable and emotionally balanced, serving to unify the personality under an executive center of self-control. Because so many things can compromise the achievement of ego strength – early trauma, childhood abuse, a dysfunctional home environment, chronic illness – many of us end up somewhere on the spectrum of ego pathology, as what is generally called a neurotic ego.

Characteristics of this condition include insecurity, anxiousness, compensatory attachments, binary (either/or) thinking, inflexible beliefs (convictions), and difficulty trusting oneself, others, or reality as a whole. Perhaps not surprisingly, individuals who struggle in this way are often attracted to religions that insist on our sinful condition, our need to be cleansed or changed, and that promise a future glory for the faithful.

As I said, while only a small percentage of us are completely incapacitated by ego pathology, all of us are faced with the challenge of working through our hangups and getting over ourselves. In what follows, I will assume a sufficient degree of ego strength, enough to provide a stable point from which we, by virtue of an activated spiritual intelligence, are able to drop beneath and leap beyond the person we think we are.

My diagram presents a map of reality, along with the different ways that consciousness engages with it. The nested concentric circles represent the various horizons corresponding to distinct evolutionary stages in the formation of our universe. Thus the largest horizon, that of energy, was earliest and also includes all the others, as they represent its further (and later) transformations.

Energy crystallized in material form, physical complexity gave rise to life (organic), the life process gradually evolved abilities of detection, reaction, perception, and feeling (sentience), which after a long journey eventually developed the faculty of self-conscious awareness (egoic). This is the transformation which is heavily managed by our tribe, in the construction of personal identity and moral agency.

Identity is a function of what we identify as, and what, or whom, we identify with. Personal identity will always be located inside a social membership of some sort, where the individual identifies as “one of us,” and in turn identifies with other insiders and their common interests. The tribe shaped our emerging self-conscious awareness so that we would fit in, share our toys, wait our turn, and not rock the boat.

Our life has meaning by virtue of the stories that form our character and weave personal experience into the larger patterns of social tradition and cultural mythology. If we assume that the construction of a secure identity is the end-game of human development, then this is where we will stay.

Things can get complicated here because some tribes need their members to fervently believe that this way is the one and only way. Everything from religious orthodoxy to consumer marketing is dedicated to making sure that individuals are fully invested in “me” (identify-as) and “mine” (identify-with). As long as they can stand convinced that the tradition holds their key to security, happiness, and immortality, members who are under the spell of a consensus trance will be ready to sacrifice (or destroy) everything for its truth.

The global situation today is compelling many a tradition to pull in its horizon of membership, so as to include only those who possess certain traits or have surrendered totally to its ideology.

And yet, because human beings do harbor the potential for spiritual awakening, any effort to cap off the impetus of their full development will end up generating a spiritual frustration in the individual, which will ripple out from there into the membership as discontent, suspicions, and conflicts arise.

My diagram illustrates personal identity (ego) as occupying the center of everything and sitting at the apex of evolution, where consciousness bends back on itself in self-conscious awareness. As long as the individual is fully wrapped up in the adventures of Captain Ego, the rest of reality – that vast depth and expanse which are essential to what (rather than who) we are – goes unnoticed.

Underneath and roundabout our self-absorbed condition is the present mystery of reality. As the Polynesian proverb goes: Standing on a whale, fishing for minnows.

In reality, our existence is the manifestation of a grounding mystery (or Ground) which plunges deep and far below that little outpost of self-conscious awareness at the surface. This ground of being will not be found outside the self but only within, for the deep structure of reality itself is present also in us. Underneath and supporting ego consciousness is a sentient nervous system. Beneath and upholding that is the living organism of this body, rising gently in waves of vital rhythm. Still farther down – and, remember, deeper into – the life process are the crystalline lattices of matter. They in turn bind up and dissolve again into the vibrant cloud of quantum energy.

You’ll notice how the ever-deeper release of our meditation opens to us an experience of ever-greater capacity, the essential depths and fullness of what we are as human beings. Notice, too, that we don’t have to exert a vigorous discipline on the ego in order to get it out of the way. We simply need to let go, so that consciousness can be released from its surface conceit of personal identity and drop into the ineffable (wordless and indescribable) mystery of being-itself.

This is one aspect of an awakened spirituality: We experience the internal depths of all things by descending into our own. Everything below that magenta horizontal line, then, is deep, down, and within – not just of our own existence but of existence itself.

Above the line is out, around, and beyond the center of ego consciousness – beyond who we think we are. As we go down, then, awareness is simultaneously opening out to the turning unity of all things. The horizon of personal concerns gives way to a more inclusive sphere of sentient beings. As we identify as a sentient being, we also identify with all sentient beings.

This down (within) and out (beyond) shift of consciousness is what awakened Siddhartha’s universal compassion; he understood directly that suffering (pain, striving, frustration, and loss) is the shared condition of sentient beings everywhere.

Continuing in this down-and-out fashion, the descent of awareness into the organic rhythms of our body takes us to the still-farther horizon of all living things. And within/beyond that is the horizon of matter in motion, the revolving cosmos itself, which finally surrenders to the quantum energy cloud where this whole spectacle is suspended. So at the same time as consciousness is descending into the ground of being, it is also ascending through the system of all things, the turning-together-as-one (literally ‘universe’). Inwardly we come to experience the full capacity of our being, as outwardly we transcend to the awareness that All is One.

These are not logical deductions, mind you, but spontaneous intuitions of our spiritual intelligence. It sleeps in each of us, waiting for its opportunity to awaken and set us free.


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The Consilient Leader

Reality Process

Reality is not a thing, but a process comprised of three interacting forces which are universal throughout the Great Process we call ‘the universe’. Consilient leaders understand this process, working with rather than against it.

Not long ago I made a case for taking a little-known term out of seclusion and applying it in a fresh way to the realm of education. The term is consilience, and it speaks to what we hope will happen in every classroom (as well as outside them), where individual teachers and students are inspired to “leap together,” each beyond the self and together in community, caught up and transformed in the experience, returning to their individual centers of consciousness with deeper insight, better understanding, informed wonder, and a passion for more.

Now I want to move consilience outside of education proper, to explore its relevance for leadership. The most effective leader, I propose, is a consilient leader who understands and works with the forces that everywhere interact in the process of reality affectionately known as our universe. Consilient leaders are more effective than nonconsilient ones, and individuals who cooperate with the universe tend to be healthier, happier, and more successful than those who strive against it, or who try to exploit its provident nature for selfish gain.

I don’t mean to suggest that consilient leaders own more property or occupy higher social classes than these others. ‘Success’ here is not measured by status but by skill; consilient leaders are more skillful in what they do because they know how to move with the forces of reality rather than against them. In providing for the emergence of life and the ignition of consciousness, for a fertile culture of social support and our own self-actualization as human beings, the universe has set the stage for consilient leaders – indeed, the universe is a manifestation of consilience on the largest scale.

One more qualification on this term ‘consilient leader’ before we jump into the diagram above. By leader I am not necessarily referring to an individual who leads others – a boss, manager, director, principal, president, general, prophet or pastor. I realize that I am crossing against a conventional assumption when it comes to what makes a leader, but I have a much bigger vision in mind. Seeing as how the universe has provided for the rise of creative authority (also known as self-actualization in human beings), a consilient leader is one who uses this creative authority to harness and channel its three forces for the ongoing evolution of genuine community. Others may or may not follow, but the consilient leader is still on the leading edge of human evolution.

Let me give you a guided tour through my diagram, beginning with those three rounded rectangles arranged along the vertical axis. The first term in each rectangle names a level of organization in reality, while the second term identifies the force behind it. It will be easier to understand if we start with the middle set of terms: individual and integrity. By individual I mean any thing that more or less stands on its own – not in some absolute sense, since essentially All is One (as the name ‘universe’ implies), but relatively, in its own individual center while still in relationship with other things. The force that keeps the individual intact is integrity, literally holding together as a whole.

Individuals exist (taking a step upward in my diagram) in systems, which are higher-level organizations that illustrate consilience in an obvious way: a system is more than the mere sum of its parts (individuals). A second force, called synergy, connects individuals together and lifts them into a more energetic and complex web of influence. Synergy, then, is not merely additive (1+1) but exponential, with the higher circuit created in their connection capable of containing the energy jump (the force of integrity at this higher level), multiplying its value, and sharing power across the system.

As we swing down to the bottom of my diagram we begin to feel the effect of reality’s third force, entropy, which refers to the tendency in any organization to collapse into more stable energy states, approaching a state of critical stability called the ground. As the metaphor suggests, ground is the deepest support, a baseline value that represents a threshold between order and chaos, between the intact individual and its disintegration. (In the context of spirituality, what I name the ‘grounding mystery’ is the threshold and lower limit where self-consciousness dissolves into unconscious life, which is the deepest register to which our contemplative awareness can descend.) 

We might be tempted to imagine a universe where entropy is not in play. Isn’t it a depressing thought, all this breaking down, falling apart, and collapsing toward nothingness? Who needs it? Actually, we do. The whole universe would be impossible without the down-pulling force of entropy and its stabilizing ground. Of course from the individual’s perspective entropy is a major buzz harsher. But systems would burn themselves out in limitless synergy if it weren’t for the counterbalancing effect of entropy, bringing things down for rest and regeneration. And right in the middle of this cosmic tug-of-war, the force of integrity does its best to keep the individual intact.

So, my definition of a consilient leader is one who understands that reality is a process manifesting from the interaction of three forces, which contain energy (integrity of the individual), connect individuals (synergy of the system), and collapse systems into more stable states (entropy and the ground). It should be clear from my diagram that reality is not a simple three-layer cake, but that these three forces interact throughout the universe, making nearly every speck an individual, caught up in systems and eventually dissolving into its ground. Look around and you’ll see evidence of their interaction everywhere. Learn how to work with these forces and you are on your way to becoming a consilient leader.

There remains one part of my diagram to be explained: that box of four terms to the right of center. I’ve added these as a reminder that even consilient leaders are individual centers of personal identity, or egos, and their most important work is with other egos, as we all make our way, by fits and starts and frequent setbacks, into that most consilient and highly complex of systems known as genuine community. Egos complicate the work considerably, and the consilient leader must have a self-honest and perspicuous understanding of the challenge they represent. I’ll move down the list fairly quickly, encouraging my interested reader to explore other posts of mine where I analyze ego in greater depth.

Every self-conscious center of personal identity (ego for short) holds certain ambitions for itself. True to the word’s etymology, ambition involves the twin drives (ambi) of desire and fear, one (desire) straining for an imagined or promised reward, while the other (fear) harbors doubt and a growing anxiety around the prospect of failure or falling short of the goal. The insight that desire and fear lock the ego inside an interminable wheel of suffering is a central tenet of Buddhism. Nevertheless this is where ego is bound to stay – which is also why, for the Buddha, the only way out is through the realization that ego is without substance and simply dropping out of the wheel.

These ambitions of ego are really the out-working effort of strong beliefs concerning the nature of things, the meaning of life, and the prospect of happiness. So strong are these beliefs, in fact, that they hold the mind captive and prevent the individual from “thinking outside the box.” Such beliefs – not held by the mind but holding the mind hostage in this way – are called convictions. As their prisoner (literally a convict), the mind is unable to entertain differing points of view, consider evidence against its own absolute truth, or even imagine any truth outside its precious orthodoxy.

Through a combination of ruthless self-examination and social observation, a consilient leader understands that convictions are really just a defensive measure for the protection of certain attachments by which ego identifies itself. Attachments may be about nationality, ethnicity, religion, gender, age, sexual orientation, or whatever, but basically they are ways that individuals identify themselves with (or against) the world around them. The earlier they form, the deeper and more powerful they tend to be, pulling ego into the delusion that without them it is nothing. And again, but from a position of clarity rather than delusion, the Buddha would agree: the ego is really nothing.

Inside even these attachments, then, is a persistent anxiety over the insecurity of ego’s condition. Because it is a construct of social experience and merely the managerial function (lacking substance) of personality, ego is inherently insecure – not only in feeling but in fact. This insecurity seeks compensation in attachments; attachments build justification behind convictions; and convictions drive the ambition for supremacy, perfection, retribution, salvation, glory, or whatever will finally make it better.

I should emphasize the point that every ego has this neurotic architecture – even the ego of a consilient leader. The difference between the consilient leader and the rest is that he or she understands this and is vigilant to the occasions when ego conceit is posing as true integrity.


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The Promise of Consilience

Consilience Terms

One hundred seventy five years ago a term was coined as a name for the phenomenon in science where separate traditions of research and evidence “leap together” in a higher-order theory. The outstanding example of this phenomenon is the grand theory of natural evolution, which came together as an overarching explanation for the adaptation and advancement of life on our planet. Separate research traditions such as paleontology, molecular biology, genetics, and comparative anatomy seemed to resonate with a higher vibration that transcended and included their distinct lines of scientific inquiry.

As time went on, this same word was used to describe a hoped-for reconciliation of sort between the sciences which study facts and measurement, and the humanities which concern themselves with value and meaning. In a 1959 talk entitled “The Two Cultures” and presented to the Senate House in Cambridge, England, C.P. Snow laid out his grim prediction that the irreconcilable differences between these two domains would continue to undermine Western education.

The sociobiologist E.O. Wilson (1998) answered Snow’s prediction with his influential book Consilience: The Unity of Knowledge, wherein he argued that our quest to understand reality, construct meaning, and celebrate beauty are not mutually exclusive, but rather complementary in the mind’s great adventure for knowledge.

And there’s the word I want to reflect on further: Consilience.

In my professional environment of higher education there has been much talk in recent decades about “learning communities,” “integrative learning,” and “creative collaboration.” Educators and school administrators are aware of how the division of academic disciplines, departmental programs, and specialized services for students is shattering the vision of what we once knew as a college education. It’s becoming increasingly difficult to accomplish the traditional objective of education (referring to the art of “leading out” a student’s curiosity and ability to learn) in the face of a growing demand for straightforward instruction and passing performance on assessments.

The question becomes How can we bring together these many pieces which are necessary to education, and go beyond mere instruction and standardized tests so that our schools can become centers of creative innovation, genuine community, and lifelong learning? My proposal takes a different approach to the attempts at throwing a lasso around all the loose pieces and building skywalks between departmental silos. What we need is a deep understanding of consilience and how to foster it in the learning alliance of teachers and students, in every classroom, boardroom, student program, and strategic initiative.

To help in this effort, I will introduce and operationalize six key terms which I see as critical to a deep understanding of, and commitment to, consilience in education.


First of all, we need to understand that everything exists in a system. Relationship and its connecting forces are the essence (the true being) of reality. Even though we might look around us and see many separate individual things – and regard ourselves as essentially separate from everything else – the best of science and spirituality has confirmed time and again that there really is no such thing as a separate individual. Nuclear forces, electromagnetism, molecular bonds, gravitation, sexual attraction, emotional affinity, social networks, local cultures, and complex ecosystems are really what we are working with (or against) all the time. Our very existence is their manifestation.

Because reality is a system – or better, a unified system (universe) of many smaller-scale systems – our health and success in anything depends on how conscious and intentional we are as agents of systems. Schools are systems situated in larger social systems, inside still larger cultural systems. And inside every school, on a daily basis, there are numerous “episodes” of interaction in systems known as classrooms. Successful education transpires in classrooms where teachers and students engage one another as agents of a shared (if only temporary) system.


Every system is characterized by some degree of coherence (discussed below), where the flow of energy and information is smooth and harmonious. But coherence doesn’t just happen; the conditions have to be right. Priming refers to what is done in order to maximize the chances that teachers and students will “jump together” (the literal meaning of consilience) into the higher experience of learning. This involves everything from classroom dialogue, to the use of teaching media, to the way a topic is introduced and presented, to both the nonverbal and spoken signs of mutual respect, to the physical space and furnishings of the classroom itself, to the internal state and personal investment of attention on the part of teacher and students alike.

When it comes down to it, successful education is not something that a teacher “does” to students, and it isn’t something that standardized assessments can measure. When the conditions are right, it happens. This distinguishes education from mere instruction, which reduces the classroom experience to nothing more than transmitting information and organizing data. Consilience in the classroom must be primed.


System is a higher-level perspective on those connecting forces mentioned earlier. It all mysteriously works as one harmonious, rhythmic, and integral whole. But as I said, every system is really comprised of deeper systems, which means that a “consilient” classroom is actually a higher-order manifestation of the quality of engagement happening between teachers and students, and among the students themselves. In education the basic “units” are teachers and students, or more specifically, a teacher and each student. This relationship has the promise of becoming what I call an “effective learning alliance,” where both teacher and student are fully present and actively engaged in learning.

Synapse is a term borrowed from neuroscience and names the microscopic gap between nerve cells in the brain. Nerve cells (or neurons) conduct electrical impulses that travel down their axons, activating the release of molecules known as neurotransmitters. These neurotransmitters enter that gap and prompt the cell membrane of the next neuron to either open its gates to the flow of ions which regenerates the impulse of the pre-synaptic neuron, or keep them closed and let it effectively fizzle out. While the electrical impulse is “digital” (either ‘on’ or ‘off’), the amount and mixture of neurotransmitters in the synapse allow for “analog” (‘more’ or ‘less’) changes between cells and across the entire brain.


What I earlier called the connecting forces in relationship are really another way of talking about the energy that flows throughout a system. In the context of consilient education we can see this as the current that flows from teacher to student, from student to teacher, and from student to student. Its different nuances of meaning – something present and ongoing, something that flows (air, water, electricity), something that moves and makes things happen (like currency in an economy), and something of relevant value – enrich our understanding of consilient education.

In this context we cannot force the current that connects individuals and elevates them into a higher experience of community. Community itself is not something that is arrived at by simply adding individuals together; it must be primed. We might speak of current as the life energy, mental force, creative intelligence, and flow of meaning that connects, inspires, and transforms those involved in learning. But in the end it remains only something we can open ourselves to and participate in, never cause to happen.


Giving attention and care to priming the system and synapses of education serves this inherently unpredictable event of consilience. When the conditions are right, the current “jumps” across the synapse and engages both teacher and students in a genuinely self-transcending experience. We might think of a spark that jumps across the two poles of a spark plug, and consilience certainly can be regarded as a kind of illumination: a flash of insight, intuition, and greater understanding.

But let’s remember that the neurons in our brains do not actually pass electrical impulses directly to each other. The arc of communication between them isn’t a hard-wired bridge, but rather a potentiated space allowing for countless adjustments to be made to what would otherwise be an all-or-nothing prospect. Similarly, what I’m calling the arcing of consilience will always reflect the unique individualities of those involved. Just as slight changes in the amount and mixture of neurotransmitters will affect (excite or inhibit by degrees) the generation of an electrical impulse in the post-synaptic neuron, so too the current in a system like a classroom will be the dynamic product of unique individuals leaping together in the shared experience of learning.

All of that is to say that each individual, teacher and student, will jump (arc) into consilience as an individual, but everyone involved will go beyond their individual self. In consilient education, learners leap out of themselves and into a communal – or at least an interpersonal – experience. This event of self-transcendence elevates them beyond their present assumption of knowledge, and even beyond the teacher’s lesson plan, into a space of higher resonance.


When the nerve cells are effectively communicating in circuits, and when neural circuits are resonating across the specialized networks of our brain, the entire organ will enter a dynamic state of coherence. When our brain as a neural system is coherent, our mood is stable, attention is steady, and our thoughts are clear. An inner composure supports deeper insight, artistic creativity, strategic thinking, and effective action – but also quiet contemplation. A coherent brain just works better. And as the owner of a coherent brain, you can do everything far better than when your brain is confused, irritable, or depressed.

Consilient educational systems such as classrooms demonstrate similar virtues: consilient partners (teachers and students) are calm and attentive, creatively engaged, insatiably curious, and actively involved in the learning opportunity. Oftentimes partners will be able to finish each other’s sentences, playing off each other’s “riffs” like members of a consilient jazz ensemble. They are caught up in the current of an ineffable experience, and when they come back down into their individual centers of consciousness, their minds are more open, their excitement for learning is stronger than ever, and their understanding of the topic of discussion has shifted to a new orientation.

Coherence is the optimal state of any system. It happens when the connecting forces between and among individuals move them to leap out of themselves and into the higher experience of community. By now it should be clear that this doesn’t happen accidentally, but neither can it be manufactured. We do our best to prepare for its emergence, and when it comes, we learn how to “go with the flow.”

Despite the fact that our present education system is failing students at higher rates than ever before, and failing them in both senses of the term, hope is not lost. For as long as human beings come together and open themselves to the transforming spirit of truth and love and beauty and peace, consilience will take them the rest of the way.


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The Quadratics of Transformation

This is a blog about creative change. My posts on the whole have been exploring creative change along several distinct trajectories – personality and life experience, spirituality and religion, individual and community. Working the angles on transformational change has gradually clarified what I now take as the essential dynamics of what’s involved in the transformation of anything whatsoever. I’m going to call it the “quadratics of transformation.”

Behind its more technical mathematical definition from intermediate algebra, “quadratic” derives from quadratus, the Latin word for square. In the ancient world, the geometric form of a perfect square represented stability, symmetry, and wholeness. The four elements of earth, air, fire and water, for instance, were taken as the deep structure of reality itself. As I use the term here, quadratic transformation refers to the fourfold dynamic that plays out in transformational change – the way a given identity resists or undergoes alteration in form as it evolves over time.

QuadrixWe might take anything as our example, but let’s put a human being at the center of the Quadratic as our particular identity for consideration. As we follow the vertical axis upwards, we engage the context in which that person exists. Also called its environment or setting, we will use the more interesting term SYSTEM as a reminder that this person participates in a larger context of forces and conditions. From the perspective of our identity-in-focus (a person), the system is external – outside, around, enveloping and inclusive of identity itself.

If we start again with personal identity, we can take the vertical axis downwards, which moves us deeper into or within the person. Here we find internal forces and conditions such as the individual’s self awareness, his or her self-image, and a very interesting configuration of intelligence, talent, orientation and neurotic styles. When it comes to personal transformation, the tangles, fixations, and hooks in this internal configuration of the self represent a covert factor in the dynamic of change. Going “down” into the self pushes us deeper into its GROUND.

As we shift attention to the horizontal axis, we move to the left (in the Quadratic) where we are confronted with the power of HABIT. This refers to the routines and patterns that persist through time, somewhere along the sliding continuum into unconscious, reflexive, automatic and compulsive activity. By definition habit is conservative, keeping routines (including assumptions, preferences, and behavioral responses) that have been “working” to some extent. This so-called success of a routine might actually interfere with the individual’s personal achievement or pursuit of happiness, but still be conserved for its value in coping with stress.

Opposite to habit in the Quadratic of Transformation is the force of PURPOSE, which is progressive in the sense that it looks to what’s next or farther in the future and moves the person in that direction. In contrast to a rock, which is just about all habit, a human person has more potential to change (to grow and advance) – that is to say, the person has more purpose than the rock. Purpose here does not refer to a metaphysical plan or “mission from above,” but to the intention of identity, how creatively it leans into its options and stretches toward fulfillment. In human beings, purpose takes shape in strategies, goals, and the choices guided by intended outcomes.

So transformational change is the interplay of these four factors: a surrounding context (system), factors internal to the “self” (ground), the conservation of routines (habit), and an intention for the future (purpose). Eliminate just one of these quadratic factors and transformation will not happen. A weak or “shaky” internal ground makes identity unstable. An inadequate system (poor or missing resources) will put it at risk. Habit that has fallen out of date or is stuck in a blind repetition compulsion stifles creative freedom. And the lack of intention or directed purpose effectively forecloses on the future. Instead of transforming, identity will collapse on itself, become exhausted or obsolete, get stuck in its own ruts, or miss opportunities for progress.


Relevance to Parenting and Education

In the field of education the Quadratics of Transformation can be immensely helpful in optimizing learning and supporting student success. Instead of simply pushing information at students, educators might become more deeply involved in the process of activating intelligence, promoting aptitude (rather than merely assessing it), and working with the unique quadratics of individual students.

In order to succeed in life and reach some degree of self-actualization, a human person needs a strong internal ground of faith, self-confidence, openness to experience, and encouraging self-talk (e.g., “I can do this!”). Such internal strength serves as the basis for resilience, adaptation, and the ability to exploit failure for the wisdom it can teach. Too many people struggle with a paralyzing sense of self-deficiency and unworthiness. Creative educators work early on to help establish in their students (and parents in their children) a provident foundation of self-efficacy.

In recent years, especially with the discoveries of neuroscience into how the brain develops, the value of “enriched environments” of learning has gained acceptance. Beyond just surrounding the student with an interesting variety of instructional media, student development is greatly enhanced as the individual becomes increasingly aware of his or her place in a larger system of resources and co-factors of learning. As a participant in a broader and richer context of knowledge, agencies, tools and services, the student can appreciate the excitement of learning as a cooperative achievement.

If they are reached soon enough, children can be taught the fundamental skills of effective learning and academic achievement. This goes beyond memorizing the alphabet and math tables, into techniques of setting up the problem, forecasting outcomes, identifying the steps, and constructing a strategy. These skills are gradually established as habits of effective learning and problem-solving through consistent practice. Routines become habitual and require less and less attentional effort as they are performed with consistency. Creative parents and educators understand the prime importance of helping youngsters practice and conserve the proven habits of success.

It’s difficult to reach a goal if one hasn’t been clarified and anchored in the future. When individuals are very young they need to borrow the prefrontal cortex of their adult advisors (parents, teachers, coaches), which is the region of the brain most involved in discriminating options, predicting possible outcomes, taking the long view, and making calculated decisions. Evolution has generated a very interesting situation for humans, where children need to rely on adult skills and abilities far into their development (late into the second decade of life).

If educators are fixated on instruction and assessment – unconcerned with education proper (educare refers to leading the student out into a broader or better understanding) – teaching will not awaken in students the aspiration toward higher ideals or the strategic intelligence for realizing them. Parents too, of course, can get overburdened and distracted by the stress of their responsibilities, interfering with their ability to model or encourage their children to look ahead and live with purpose.

If parents and educators can take a more holistic approach to bringing up our children, we can work together to support their development into internally grounded, intelligently connected, fully skilled and innovative leaders in life. The Quadratics of Transformation is a methodological tool that can help us better help our children.

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Posted by on April 29, 2014 in The Creative Life


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