Studying The Dreaming Mind At Home Or In The Classroom: Mindfulness And Dreams

Dreams have fascinated, confused, scared and inspired people probably ever since there were people on this earth. How can we not wonder about the often bizarre images and stories that fill our nights and sometimes wander into our days? The Epic of Gilgamesh, the tales of the Mesopotamian hero-king and possibly one of the first stories ever written, cites dream narratives. The Greeks had dream temples to help cure people of their ills. The German chemist, Friedrich Kekule claimed his discovery of the molecular structure of benzene came to him in a dream. Artists and scientists throughout history have spoken of the role of dreams in their work. The famed psychologist and theorist, Carl Jung, amongst many others, have explored and written about the role dreaming plays in the psyche.

 

When I was teaching, I noticed my students shared this fascination. Every time the subject of dreaming came up in a class, students became excited and engaged. Many students expressed their wonder about the cause or source of their dream images. Dreams can wake us up to realize there is more to reality, more to our own minds than we thought. Or as Hamlet put it: “There are more things in heaven and earth, Horatio, than are dreamt of in your philosophy.”

 

We dream every night, even if we’re unaware of it. Although neuroscientists still haven’t come to understand the full role of dreaming in human consciousness, many speak of the role it might play in integrating material from our lives and forming coherent memories. For example, how often have you gone to sleep with a question and woken up with an answer, or at least a clearer understanding of the question? We might think of dreaming as a phenomenon distinct and separate from other aspects of mind, but it is one part of the process we use to think about our lives and construct a viewpoint of the world.

 

In some of my high school psychology classes we left time to share dreams. I encourage other teachers to do the same—if students are interested. Or if you’re not a teacher, to do this with interested friends, or maybe parents when children wonder about a dream. Teachers should only do it if they take time to study methods of group dream work as well as study their own dreams. I don’t ask students to do what I won’t do.

 

For the last few days, instead of my dreams disappearing as soon as I woke up, like they usually do, some stayed with me. One question is why that is. Another is what the dreams are saying, if anything.

 

In one recent dream, I was standing by a bridge I drove over to get to the school where I used to teach and noticed a break in the metal under-structure. The exact problem changed as I explained it to people in the dream. The season changed too, as did the location of the bridge. In some renditions of the dream bridge, it was located in Queens, NYC, where I grew up. In that image, it was winter and there was snow on the ground. In others, it was in Ithaca, where I now live, and the season was a cool late summer.

 

As I tried to tell the dream people about the break in the bridge, there was a definite awareness in my mind of how others might take what I said. It was a little bit of lucid dreaming, or of conscious awareness while dreaming, and the present and past could change in one stroke.

 

In another dream, my wife and I moved our possessions into an apartment rented in some city that was new to us. When I went out to complete errands, I couldn’t get back to the apartment. I worried about my wife. Worried about what would happen to what I had left behind. And there were other dreams like this one. In one, I was back in college, trying to get to a morning class, but no matter what I did, I couldn’t get to the class. Things kept getting in the way.

 

So, what in my life is getting in my way? What new activity do I want to start that I can’t manage to do? And what is the bridge to doing it—and what is the possible “break” (or “brake”) in the bridge to my future?

 

Dreams can mean so many different things. One approach I like is to think of them as stories built from residues of my day floating in my unconscious, as partly completed expressions of who I was in a particular moment, a partly realized idea, or partly recognized emotion. And I carry them in my mind and body until somehow, in the dreaming world or in waking life, I recognize or complete them.

 

So, to complete the idea or emotion, I try to let them speak through me and listen openly, without reacting judgmentally. They might complete themselves when openly witnessed and then no longer demand I rent then mind space. When I hide them away, the energy of hiding animates them. The energy of the suppressed joins with the energy of suppressing and thus lives in me in a distorted way. But when I step back as an audience and let them act on the stage of my mind, I know what’s there. I listen for and learn from myself. Instead of living the act of suppressing, I live the energy of open listening.

 

When you have trouble understanding what’s true, or can’t solve a problem, or can’t understand someone’s motivation—step back, take a walk in the woods, meditate— or dream on it. When you first get up in the morning and your mind hasn’t filled with thoughts of all you have to do for the day, this is the time to create a theatre of mind, or a listening space for dreams or the unconscious to speak to the daytime mind. This is the space for what was unheard in ourselves to be heard and embraced, and let go.

 

You could write down whatever you remember of a dream. Even if you remember very little at first, the act of honoring by recording might allow more to be remembered. And after you write something down, look at the words from different angles, or as puns. What you mindfully listen to, you hear. What you hide away continues on as a mystery you never solve.

 

Although sometimes a dream has a message, other times the purpose of dreams is simply to be dreamed and experienced. And most dreams are not to be taken literally. As Carl Jung and others have pointed out, dreams speak in their own language, a language more symbolic than literal. And like other symbols, there is more than one way to understand their meaning.

 

All humans dream. Every time you do it, just like every time you open your eyes and breathe, you share an experience with countless others. You share an experience humans have had for thousands of years. The bridge you cross over, as well as your destination, is this very moment, both uniquely your own and shared with billions of others. Being aware of your dreams can help you be mindfully aware in your waking life (and when mindful in your waking life, it can help you be aware in your dreaming). It can wake you up to your shared humanity, if you’d let it.

 

 

** If you’re a teacher and want to discuss dreams with students, I suggest you first establish an agreed upon process. One book to help think about a process is Jeremy Taylor’s Dream Work: Techniques for Discovering the Creative Powers in Dreams. However, Taylor’s techniques need to be adapted to the classroom. I would not share more than one or two dreams a day. I wouldn’t ask even for whole dreams. The purpose of dream discussion in a class is, of course, more modest than in a dream group led by a professional. It is to help students learn from peers about dreaming and to be better able to hear what their own mind and body is telling them. Maybe they might also learn more about the power of metaphor.

 

Students should agree to confidentiality and not sharing the dreamer’s identity out of class. Talk with students about not interrupting the person who is sharing. Only the dreamer can know what a dream means, so take the shared dream as one’s own. Instead of students interpreting each other’s dreams, ask them to notice their own responses, feelings and thoughts. They can say, after hearing another dreamer speak, ”I felt this when you said that.” Adopt an attitude of curiosity toward the dream. In dreams when you’re pursued and run away, the pursuer grows in size. When you turn toward the pursuer and study him or her, she gets smaller in size.

 

**Another resource is an insightful, recently published blog by Elaine Mansfield called “9 Ways to Unpack a Powerful Dream.”

 

***And remember to vote this Tuesday, 11/7. In New York, I urge you to vote against the Constitutional Convention, and vote everywhere for local candidates who will protect the environment, health care, public education, voting rights, etc. and oppose Mr. T. Exercise what power you have or you, we might lose it.

 

****The photo is from a bridge near the village where I lived in Sierra Leone. It had to be reconstructed every year and crossed over a river with crocodiles in it.

Is Social Media Promoting Or Undermining Democracy—Or Both?

Just two days ago, on October 25th, Mr. T once again treated the facts of a situation as clay he could shape any way he pleased. He accused Hillary Clinton of giving Russia “20% of American uranium and, you know, she was paid a fortune.” This, he claimed, is the real Russia scandal. Of course, this is another in a long line of lies and distortions. According to Politifact and the Washington Post, a one time owner of a uranium company that was sold to the Russians did give money to the Clinton Foundation, but this was before she was Secretary of State and before the uranium company was owned by Russians—plus, she had no hand in approving the sale to Russians.

 

Is this simply another example of a President who either has no care for the truth or who believes in the big lie, a lie so outrageous that people who hear it will think there must be some truth to it? Is he being so outrageous because he understands that social media, the internet, and news outlets that are more like organs of propaganda supports such behavior? Does social media promote or undermine democracy in this or any country? These questions are asked directly or indirectly almost every day lately, with Trump on Twitter and Russians on FB.

 

It wasn’t long ago that many people were proclaiming that social media would be a democratizing force in the world. In late 2010, early 2011, during the Arab Spring, we heard how social media led to powerful demonstrations that brought down established oppressive regimes in Tunisia, Libya, and Egypt. According to an article in the Harvard Human Rights Journal, it enabled a “twitter revolution” to build extensive networks of protest as well as to gain information beyond the borders the government controls.

 

But as the authors of the article state, using the example of the failure of student-led protests to further democracy in Hong Kong in 2014, a very tech-savvy city, “the power of social media is mischaracterized, its potency exaggerated.”

 

It is so easy to get lost in the advantages of social media and ignore the dangers. One danger is an increase in oppression. The “Great Firewall of China” is “a giant mechanism of censorship and surveillance” that prevents information that opposes the Chinese Communist Party from reaching its citizens.

 

In a discussion at the Aspen Institute on the role of social media in diplomacy, Alec Ross, former State Department senior innovation adviser, described how Vladimir Putin built a digital information system in his country that has become a “truly effective propaganda machine.” He said the success of Putin’s efforts are illustrated by the fact that just a few years ago people throughout Europe believed that the United States shot down the Malaysian airliner over Ukraine in July, 2014, not the Russians.

 

In the US, the last election has led to an epidemic of “fake news,” much of it seemingly supplied by Russia to support Mr. T and increase divisiveness and anger in our country. It has intensified racial and religious divides, for example, as well as political, such as between Bernie vs. Clinton supporters. It has become increasingly difficult to know what’s true. According to an article by Hunt Alcott and Mathew Gentzkow, in the Stanford University Journal of Economic Perspectives, during the election 62% of US adults got their news from social media and “the most popular fake news stories were more widely shared on FB than popular mainstream news stories”—and they were believed. Fake news was both widely shared and heavily tilted in favor of Mr. T. “Our database contains 115 pro-Trump fake stories that were shared on Facebook a total of 30 million times, and 41 pro-Clinton fake stories shared a total of 7.6 million times.” The authors conclude that fake news most likely helped elect Mr. T president.

 

Madeline Albright also took part in the Aspen Institute discussion. As reported by Catherine Lutz in her article on the subject, Albright said, “We’re operating in a rudderless world.” Social media technology is helping create a “dangerous force” of nationalism. People are “grouping more and more with their own kind, whether it’s national, ethnic, or religious groups.” [Italics are my own.] This was in August, 2014, and Albright’s words are proving even more true today.

 

Ross said, at the Aspen Institute discussion, that the media is value-neutral, but I question that. I can’t forget Marshall McLuhan, in the 1960s talking about “the media is the message.” We have to look more at the effects of the media itself, not just its content.

 

One effect of social media and related technologies is an increase in the hold on us of a consumer-driven capitalist society. They enshrine ever more deeply the values of immediate gratification, distraction, us-them thinking and an over-simplification of how we view issues in our society. Ease of pleasure replaces depth of experience. Many of us recognize that usage of media has become a habit we feel we cannot do without. We worry if we are away for any length of time from our phones or social media platforms, “what have I missed?” We want the latest cell phones or other devices, despite the fact that this technology can be costly. Some studies claim American teens spend on average 9 hours a day on their cell phones and other media, more time than most of them sleep. According to the World Bank, Americans in general spend 1.7 hours a day on social media.

 

Parents and educators especially are seeing an increase in anxiety and difficulty concentrating in their children. This can partly be attributed to the “Trump Effect” and the fear engendered by this administration, but social media shares some of the blame. (I’d argue an increasing divide between the very rich and the rest of us is also to blame, but that’s for another time.) Psychologist and educator Larry Rosen, in his book iDisorder: Understanding Our Obsession With Technology And Overcoming Its Hold On Us, argues that social media has contributed to an increase in disorders like narcissism and anxiety in both children and adults. He goes further and argues that when hidden behind our media screens, our thinking is more easily distorted, and we display thoughts and actions that characterize different psychological disorders. For example, Rosen cites studies showing many people, on FB or other social media, display the “me first” grandiosity, lack of empathy, envy of others, sense of self-importance and entitlement that characterizes a narcissistic personality disorder.

 

According to Mark Matousek in his book Ethical Wisdom: What Makes Us Good, words are never more than a small part of any face-to-face communication—one study showed as little as 7% of the emotional meaning of a message. The rest is expressed through facial expression, posture, gestures, and tone of voice. But on social media, we only have words, names, or photos to respond to. We can lose the feeling that the people we meet on FB have an inner life similar to our own. We have to fill in so much with our imagination and prior understandings that it is easy to misunderstand or not care. Matousek argues we suffer a virtual blindness that can undermine our sense of shared humanity and morality.

 

Truth has a difficult time competing against the pressures to fit in a group and believe what your friends believe. We understand only in a context, and one of the most important elements of any context is who we are with. This leads to a cognitive bias to believe what other people, especially those in our group, believe (bandwagon effect and herd instinct), and we are more likely to notice information that supports our pre-existing views than what doesn’t (confirmation bias).

 

Never before, thanks to the internet, have facts been easier to find. Yet, lies and distortions by politicians have increasingly filled the headlines. We have to take time to check sources of any information we read in order not to be deceived by a fake news story. Democracy is a complex, time consuming political system demanding more education on issues and involvement from its citizens. Yet, the internet itself fosters the expectation of immediate answers, undermines tolerance of complexity, and thus makes it easier for corrupt politicians to deceive and manipulate.

 

So, does social media promote or undermine democracy? Maybe both. I am disturbed by how easy it is to spread propaganda and fake news on social media. But besides the obvious (check sources, not rely on social media for news, take frequent tech/social media holidays and walk in the woods, replace the current administration with one that truly cares about the well-being of its citizens and one that cares about fighting, not supporting, Russian interference in our democracy), I have few answers. I do know that in order to think clearly we need to know how to create a mental silence when we need it, so we can mindfully hear our own thoughts and feelings. And we need to learn how to listen for the reality of others, both for all that we share and all that makes us different, even when we know little about them except a name in the headlines or a few words on FB. Mindfulness and compassion can be revolutionary.

Am I Good Enough Yet?

When I was teaching secondary school students, if I asked a class, “how often do you torture yourself by thinking ‘I’m not good enough’?” Students would laugh, smile with both embarrassment and familiarity, and then most would raise their hands in recognition. It was a good question to break open a group. But why is that?

 

Psychology gives us many reasons. We carry at least some degree of our past in our present. If people have said or done negative things to us often enough, we become conditioned to carry the hurt. If our parents and families have been dysfunctional, we can carry dysfunctional habits, guilt or blame. We hear other people in our heads—parents, friends, lovers, teachers, sometimes even strangers we meet on the street.

 

Evolutionary psychologists say we are born with a predisposition to look for faults. It is called a negativity bias. We are sensitized to look for any form of a threat as a way to actually protect ourselves from them. But this can lead to imagining we can ward off an attack by attacking ourselves first.

 

Our economic system teaches us to think of ourselves as our resume, as a list of achievements with a title above it, and as a marketable entity. Only those with a good resume are valuable—and we gain value by comparing ourselves to others and appearing better than them. So we think of ourselves as a continuing entity, as an independent being separate, distinct, and in competition with others.

 

But there’s even more going on here. Our mind plays a curious game with our sense of self. We see ourselves one minute as we imagine someone else might see us. And in the next minute, we see ourselves as this subjective, conscious experience. When we look at other people, they often seem consistent and stable in identity. From the outside, other people can appear as clearly defined, distinguishable, separate beings. They have the same basic face and figure, with a recognizable personality, tone of voice, and gestures. They, and we, respond to a name, a label.

 

But when we look at our selves, it is not so clear. We know we have different moods and emotions and that our thoughts about the world and ourselves can change rapidly. We know that we sometimes don’t know what to do and we can feel completely adrift. We know that when people ask us “How are you?” and we say, “I’m good,” that the reality is much more complicated and indefinable.

 

So we want to know how others think of us. We try to imagine how we look, how we seem to others. We expect our whole being to be as relatively unchanging to ourselves as other people usually look to us. We think we should be as clear on the inside as we imagine we are on the outside. As the Buddha and other thinkers have pointed out, we expect something from ourselves or from our notion of self that it can’t deliver, namely surety. This expectation masks who we are and makes us vulnerable to feeling something is wrong in ourselves, when nothing is wrong except the expectation. The view from the inside is obviously different from that of the outside. On the inside, it has to be at least somewhat mysterious, unknown, or we would always try to reproduce on the inside what has already been produced outside. To be alive and conscious is to face the unknown. To know what will happen is to mean it already happened.

 

Being conscious is a mystery, maybe the biggest mystery there is. ‘Con’ means ‘with.’ ‘Scio’ is from ‘sci’ or the Latin ‘scire’ meaning ‘to know,’ as in the word ‘science.’ ‘Conscious’ is thus ‘to know with.’ It is both an instance of knowing, and a knowing awareness knowing something. The philosopher J. P. Sartre said consciousness is always consciousness of something. Sartre makes the distinction between being-in-itself, being as an object, material, in a specific place and time, and being-for-itself, a constantly changing stream of awareness constantly new, as a relating or point of view.

 

And since to ourselves we are always partly unknown and indistinct, we try to do the impossible and fill the unknown with the already known, or fill the unknown with what we think others think. This is another reason why we might be so ready to judge ourselves negatively. It is easier to accept a negative image of ourselves than to live with no clear identity at all.

 

We are always both a whole, distinguishable being in ourselves, as well as a part in an inseparable, larger whole. It is the role of our senses to make us aware of the world, to show us the whole of which we are part. Yet, our sense of who we are shifts according to where we are and whom we are with. We rarely speak baby talk to an adult or sit unmoved when everyone around us is shouting. When we feel isolated, there is someone or something we feel isolated from. No other, no self.

 

We are constantly trying to place ourselves both in the position of the other and of our distinct self. We need at least these two contrasting viewpoints to allow the world to come alive. In order to speak sincerely and clearly, we need to hear and feel what is going on inside us, as well as understand how others feel—and hear and see us. At the deepest level, we feel most ourselves when we can be sincere. Yet, we feel most sincere when words come seemingly of themselves, spontaneously, unedited by ego concerns. In other words, we feel most ourselves when we aren’t concerned or worried about our self.

 

So, when we feel somehow not good enough, the first thing to examine is our understanding of what we mean by a self. Our sense of self is adaptable and ever changing. It allows us to harmonize with others and act appropriately in any situation we are in, to the degree that we recognize and value its shifting nature. We feel most ourselves, and feel good about ourselves, when its not “me” who speaks, but the world, the truth of the situation, the truth of “me” with “you.” And this is a verifiable type of truth.

Why Teach? Why Do Anything?

“Why become a teacher? Why chose one profession or job over another? Why do anything? I have to admit that after high school, I told myself I would never teach in a public school. I found education valuable, but the school I had attended was too big and restrictive. I wanted to do something with my life that was meaningful, alive, creative, like write novels, plays or poetry or do something adventurous….

I think teaching is … is one of the most meaningful things you can do. After a day of teaching is over, you don’t have to find other ways to make the world a better place—you do it daily….”

 

To read the rest of this blog, please go to the Good Men Project, which just published it today. It is a re-write of one of my earlier posts.

 

Especially Today, We Need to Study History

I used to teach a high school class on the history of human ideas. I noticed that the students in the class often had trouble accepting that people were ever substantially different than who they are now—that society could be very different, beliefs very different, life very different. Or if they could accept the differences, they couldn’t feel the difference. We were always what we are now. We move through the world as if what is in front of us now was always there in the past.

 

I myself wonder about this. How different would I feel about life if I had lived in Sumeria in 3500 BCE or India in 450 BCE? Even though I traveled a lot when I was younger and even lived in places very different from where I live now, I still have only a limited idea of how different the differences between cultures and times in history could be.

 

But I know that without my experiences in other cultures, and without some knowledge of history, my understanding of the world today would be severely limited. And even more, my understanding of what is possible would be limited. History is not simply a timeline of events and people. It is a panorama of possibilities and lessons about what it means to be human.

 

Yet, for several years, schools have been forced to decrease the study of history, and the humanities, in favor of STEM (science, technology, engineering, and math). This is not simply an attempt to counter a decrease in interest in the sciences. The concern for developing student understanding of themselves as whole people is being replaced with a concern for meeting the expectations of employers. The New York Times reported that several Republican politicians have portrayed liberal arts education as expendable, a frivolous luxury taxpayers should not be expected to pay for.

 

In a time when many politicians and news outlets try to wrap our minds in false news, and shock us into inaction and compliance, we desperately need an understanding that these events we live through—this is all history. Situations change. There are truths. Irish statesman and philosopher Edmund Burke (and others) famously said, “Those who don’t know history are doomed to repeat it” or allow it to be repeated. Without studying history, my understanding not only of what once was but what might be, or of how political and social structures have changed and will continue to change, would be constricted. And, thus, my belief in and ability to engage in political action would be constricted. Without a sense of history and truth, we cannot understand what is real. We cannot influence history in a conscious, deliberate, and liberating way if we do not feel that we are part of making it.

 

So one element of the study of history in schools must include listening for the souls of those who came to this earth before us, as well as those we share the planet with now. It must include lessons in empathy and compassion, so students can psychologically place themselves, as much as is possible and appropriate, into the historical situation studied. After immersing students in studying facts about a time in history, a teacher could lead them in imaginatively picturing themselves in a specific situation in that time period, like attending the Ekklesia, or Assembly of male citizens (the Congress) in the Athens of 450 BCE, or of participating in the demonstration in 1917 in Washington, D. C. led by the National Woman’s Party, to win women the right to vote. Ninety-seven suffragists were arrested during the protest for “obstructing traffic.”

 

Teachers can ask students to pick a spot in the town or city they live in, and then research, create a timeline of how the spot looked in the past. They can decide on the dates and number of intervals to portray, maybe starting 600 years ago. This is one way to actually feel how and that change occurs.

 

Even more, ask students, on the first day of classes: What are the biggest problems you see in the world today? After sharing these, ask: which of these problems is central? In my history class, the final assessment entailed choosing one problem and following it through history, and in the different cultures we studied. They would have to describe and analyze the nature and extent of the problem, and give an overview of the beliefs and conditions (social, technological, religious, philosophical, etc.) that gave rise to it. In this way, their own questions became the heart of the class.

 

Another element of the study of history is confronting the ethical questions that abound in our lives. Factual questions in schools cannot always be disconnected from ethical ones without paying a price a society can ill afford. Questions about the science of atoms, for example, can be followed with the questions of how or if such knowledge should be used. In LACS (the school where I taught for 27 years), one teacher, Chris Sperry, taught a wonderful course called “Facing History and Ourselves,” an in-depth inquiry into the holocaust, not just through a textbook linking of dates and events, but through letters, news accounts, photos and eyewitness testimony, novels and stories, psychological studies and poetry. Students put themselves into the issues of the time period in order to understand how they would have felt and acted, and thus have a better idea how they might feel and act in today’s world.

 

Timothy Snyder, in his book On Tyranny: Twenty Lessons From the Twentieth Century, aims to help us do just that, to take part deliberately in shaping history, so we, together, will write a history of saving democracy from the tyranny which now imperils it. One lesson is “Do not obey in advance.” Do not believe, do not follow, do not let fear overwhelm us just because it comes from an authority.

 

And ”Defend Institutions.” Do not deceive yourself into thinking that any institution, political, social, or educational will continue to exist just because it “always” has existed. Do not imagine that what protects, feeds, listens to us now will do so in the future. There are no institutions without people supporting them.

 

Republican politicians have been working to suppress the vote and undermine the institutions of our democracy. They have been working to eliminate citizens of color from State voting roles, demanding means of identification some voters do not have, in order to make it more difficult for them to vote. They are attacking public schools, the EPA, the free press. Right now Sinclair Media, through the collusion of FCC Chairman Ajit Pai, is attempting to circumvent rules protecting competition and diversity in the media. They are aiming to expand its reach into 72% of American households, mostly through getting control of local media, in order to broadcast Trump propaganda. (Congress this week will be discussing whether to keep Pai as FCC Chairman. Consider calling your Congressperson to express opposition to Pai & the expansion of Sinclair Media.) In times like these, we must defend our institutions.

 

Snyder warns us to “Beware the one party state.” “Take responsibility for the face of the world.” And “Beware paramilitaries.” Beware militarization. Beware the use of generals in the political sphere of the government. Read the book. It is short. It is one small way to take a big step.

 

It is too easy to forget that history is the story of all of us. It is a tale about relationships, not just dates, and not mysterious “historical forces.” It is a tale of human suffering caused not just by weather and environment, but by humans. And it is a tale of love, caring, insight as well as greed and delusion. It is about the whole reality of human life and how to be humane, how to recognize the humanity of all of us. And only when the teaching of history speaks to the whole reality of human life will it help students contribute to improving that life. In this time in history, our continued history depends upon how well we learn and teach these lessons.

Natural and Human Disasters

I had planned to post a more relaxing, reflective blog, but the latest reports from Florida stopped me. The suffering I see on the news is so powerful that I can almost know what it is like for my own home and life to be threatened. I feel my heart beating more quickly, thoughts race, and the world seems darker, like the storm clouds are racing towards me, not Florida.

 

This is made worse by hearing about the fires on the West coast and memories of Hurricane Harvey in Texas and Louisiana. It is made worse by the political and social disasters, of the hate riot in Charlottesville, and the human disaster, the prejudices, shortsightedness, lack of empathy and caring expressed by the President’s response to Charlottesville, his actions to end DACA, and his first trip to Texas after Harvey. It can feel like the earth itself has lost its center, weeping one minute, angry the next. And yet here, right now, in central New York, it is cool and beautiful.

 

These physical hurricanes make the greed and shortsightedness crystal clear. Before Harvey, the Washington Post and other reputable news organizations reported that the President proposed cutting funding for FEMA, for long term preparedness for disasters; for HUD, which helps rebuild homes, parks, and hospitals; the National Weather Service, which forecasts extreme storms; and NOAA (National Oceanic and Atmospheric Administration), which does crucial research and applies that research to help coastal residents prepare for disasters. In the middle of August, he signed an executive order which, along with other things, rolled back standards set by President Obama requiring that federal infrastructure projects take climate change into account. During the election, he claimed, in a debate with Hillary Clinton, that global warming was a myth perpetuated by China. Despite denying later on that he said this, he still nominated climate change denier Scott Pruitt to head the EPA.

 

And all along, the number and severity of weather disasters have been increasing. According to NOAA, the number of weather-related disasters which caused a billion dollars or more in damage have increased from 5.5 per year, starting in 1980; then for the last 5 years of this study, 2012-2016, the average was 10.6. This year might exceed that. Yet, despite his denials and his proposed cuts to government services, he says to the people of Houston that he cares about their well-being. His supporters, like Rush Limbaugh, even say that the press is hyping, exaggerating the dangers of Irma “to advance [a] climate agenda” and create panic in order to sell products. And then he leaves Florida.

 

Other Republicans say “don’t bring up Global Warming” during a hurricane, don’t politicize the suffering from these natural events. I agree that our first priority should be safety. But after that, understanding why the number of natural disasters are increasing is crucial to preparing for and creating policies to slow down our deteriorating climate. We must take into account how the increased temperature and water vapor over the Caribbean and Gulf, due to Global Warming, are adding fuel to the storms. To ignore global warming is like saying don’t take facts into consideration when you think. It is like the President and his cohorts are saying: Don’t think rationally. Don’t care about others. Don’t consider the implications of our policies.

 

The timing of these hurricanes, after so many other human hurricanes and disasters, makes crystal clear just how lacking in foresight, empathy, and understanding, just how delusional these politicians are. They themselves are a hurricane wind trying to devastate the economic stability and the remnants of political power that remain in the hands of the poor and middle class. As investigative journalist Naomi Klein pointed out, they are using natural, corporate and politician-created forms of disaster to get us to feel fear and accept or ignore policies that we would never accept otherwise. But hurricanes devastate the world for everyone.

 

So, please. We all have to help the people of Florida, Louisiana and Texas in any way we can. But the best way to help them long term, and help us all, is to learn all we can of the science of global warming. Practice compassion and mindfulness to keep our thinking as clear as possible. Call out politicians to stop the policies based on hate, short-term greed, and denial of science. Give the EPA back to scientists who know what they’re doing. Give to environmental organizations and those working to end this disaster of an administration. Vote, Demonstrate. Join with others who are caring people. To recover long term from these physical disasters we will have to put aside differences and work together to end this political disaster.

Living and Teaching In This Age of Anxiety and Threat

How do you teach when so many people feel and are threatened and the federal government is controlled by people who do not have your well-being in mind? How would growing up in this age, with this minority-elected President, influence your children? If you’re a parent, you might be thinking about this question too often. If you’re a child in a public school, a person of color, a recent immigrant, an LGBT, Muslim or a Jewish person, female, a person who believes in civil rights, a free press, or a democrat—the list of who might be threatened is almost endless. How do you teach?

 

What children will primarily learn from today’s political situation is more dependent on the understanding, creativity, and empathy shown by a teacher’s response, by all of our responses, than by the situation itself. Your response educates the child in what is possible, in what it means to be a human being. A person becomes a bully, not a clown or a desperate person, not only by his or her actions but how others respond to their actions. Your response is your freedom. Schools can begin with programs against bullying and increasing the understanding and practice of empathy; teach social-emotional skills.

 

In November of 2015, I wrote a blog about facing terror. In a way, what I said then is relevant now. I asked: “How do you talk with your children, or if you are a teacher, with your students, about… any acts of terror and violence, [or the new administration] or whenever something dreadful happens and you feel frightened or pissed off?  You might feel numb, scared, mute. You might want to cry out for revenge, or cry out to stop the killing. All understandable. All emotion is understandable. But what do you do with it? And how do you teach your children or students about it?”

 

“This is a complex question and I think answering it needs to be part of the discussion in families and in the curriculum. There are at least two directions this can take. One is teaching children how to face emergencies. The other dimension is helping students learn about the situation and learn about the attacks, what led to them and what might be done to prevent further violence.”

 

“First, I suggest starting by feeling and hearing what is going on in yourself. You have to be honest and willing to face uncomfortable feelings and look deeply into your own ways of thinking. To get out of the way of a thrown object you have to first see it. Then you need to hear from students. What do you feel? What responses to the violence have you heard or seen? [Or what do you feel about the administration?] By listening, you say to yourself and your students, ‘you are strong enough to face this and I care enough to listen.’ You teach empathy and emotional awareness.”

 

Ask students: How can you feel more comfortable and less anxious here, in the classroom? Work together with students to make explicit what you and the students need in order to create a supportive, caring atmosphere—that is within your power. Ask the children open-ended questions followed with more explicit ones. For example, What does caring look like to you? Is being kind important? What about being heard? What about feeling the discussion is relevant to your life?

 

If you can, lead the students in imaginative inquiry practices using questions based on student responses. For example, if they pick out kindness as one characteristic of a supportive classroom, ask them to close their eyes and answer in their own mind the following questions: What does ‘kindness’ mean to you? What words come to mind when you hear the word ‘kindness’? What does it look like? How do you feel when someone is kind to you? Who could you be kind to today and how would you do it? Then ask them to record and then share with the class what came to mind.

 

Once you share what you and the students think about kindness or caring, and what is necessary to create the supportive community children say they need, pledge to each other that you will do all you can to act accordingly.

 

The next lesson is on facing adversity. Ask students: How do you face what is difficult? Deconstruct what happens when you feel stressed, threatened, or anxious. If you notice the sensations of fear and anxiety before they get too strong, you can act in ways that utilize their energy without them dominating you. You learn from them and let them go. You can’t always control what arises in your life, or mind, but you can determine your response.

 

Ask: What happens to your breathing when stressed? When stressed, your breathing gets more shallow and quick. When you notice this, deliberately take one–three longer, deeper breaths before you consider what actions to take.

 

What about your thoughts? We often turn away from what is uncomfortable and treat it as abnormal, or wrong. If you respond to feelings of discomfort, or of being challenged as if no normal life would be touched by them, you greet such sensations with fear and anxiety. The novelist, G. K. Chesterton said, “An adventure is only an inconvenience rightly considered.” A challenge is just normal life.

 

The more aware you are of your own mental and emotional processes, the more freedom you have in your actions and the more readily you learn. To teach this, you could have mindful moments in your classroom, where you ask students to close their eyes for a moment, and allow themselves to be aware of their breathing. Or start a class with a moment of silence. Or, if you practice mindfulness, start the day with a mindfulness practice. Always practice on your own before you do it with students. If you haven’t already done so, study how to lead students in such practices.

 

Say to students: Sit back in your chairs with your backs relatively straight and at ease, and either close your eyes partly or fully, or let them rest on a blank surface in front of you. Can you feel your breath? Feel yourself take a gentle breath in. Then feel it go out. Do that again; focus on your breathing in—and then breathing out. No hurry.

 

Then ask students to: notice any sensations that arise. Do it as you would if you were on the shore of a stream and were seeing and hearing the sounds of the water, noticing any stones in the bed of the stream. Notice where the sensations are, how they begin and end. They are like the water flowing and bends in the course of the stream. You might focus on your shoulders. Simply notice your shoulders rise as you breathe in. And relax, settle down, as you breathe out. Then go to another place in the body. Notice how you body expands as you breathe in, and lets go, settles down as you breathe out. Notice also any thoughts. They are part of the water flowing. If your mind drifts away, or you lose focus on the breath, simply notice it. When you notice something, it means you are found. Right now, you are aware. Take joy in that. Just notice what arises with the inhalation, and let it go with the exhalation.

 

Take another, deep breath, open your eyes, and return your awareness to the classroom. Ask them to: look round and notice how you feel now. And then write in a journal or share how the experience was for them. Did they notice their thoughts or sensations? Do they feel more relaxed now then they did before?

 

You could ask students: What actions can you take to change their community or the nation to be a better place? How could they help others? By taking action, students feel empowered.

 

If physical exercise isn’t part of the school day or your day, add it somehow. It grounds you. Fear closes you off, divides you. When you engage both the mind and body, you feel whole, more patient, confident and you think more clearly. Take a walk in the woods, study history and social justice movements and go deeply into the question of “Who are we humans?” I’d discuss with students, “What does it mean to be a citizen in a democracy?” I’d add media literacy to the curriculum so students learn to spot bias. And compassion: we need to dig deeply into what compassion is, for ourselves and for others. But these topics are for another day.

 

What are you doing, if you’re a teacher, to help your students? If you’re a parent, to help your children? If you’re in a relationship, to help your partner? If you’re feeling anxious yourself—what are you doing to help you face adversity with as clear a mind as you can bring to the task?

 

**This blog was also published by the Bad Ass Teachers Blogspot.

 

 

 

 

A Guest Blog: Gratitude Can Change Your Classroom and Your Life, by Owen Griffith

Gratitude Can Change your Classroom and your Life:

Guest Blog by Owen M. Griffith

 

Teaching is a challenging endeavor. With all the demands on a teacher’s time and energy, it is easy to lose the enthusiasm that brought us into the classroom. In addition, teachers have recently had new requirements added to their load, including standardized testing and dealing with changing curriculums.

However, there is good news. Recent research and personal experience have shown that gratitude, a simple yet powerful tool, may be applied in our classrooms to improve the culture, as well as to raise students’ grades and goals.

The Challenges and the Miracles of the First Year

Of all the things I have done in my life, getting through my first year of teaching was by far my most challenging undertaking. During that first year, I am thankful that I would occasionally reach those transcendent moments where I did connect with the students and felt the magic that happens when the classroom unites in learning.

Many nights, I would wake up at 3 AM, haunted by all the things going wrong with my teaching. This is when I would do a personal gratitude list and still find the good things happening among all the apparent problems. This kept me going through those darkest hours. Just when I thought of quitting and going back to my old career, a major miracle happened.

 

Robert

Robert was a tough 7th grader who didn’t seem to care about school or anything else. By his own admission, he was on the brink of joining a gang and failing every subject. When I would pass out the science assignment for the day, he would say, “Mr. G., science doesn’t mean anything in my life.”

Then, he would ceremoniously crumple up the assignment and throw it in the trash saying, “I’ll take an ‘F’ for the day.” This bothered me tremendously, and I tried different things to reach him, but nothing seemed to get through.

After Winter Break, one day I handed out a new assignment about the scientific method. Surprisingly, Robert looked intently at the page and said, “Will you help me with this Mr. G?”

After what he said registered in my brain, I quickly went to his desk and guided him through the scientific method. On the way home that night, I found myself smiling and wondering what happened to Robert. The next thing that ran through my mind was, “Will this change last, or was it a one day anomaly?”

The next day, we delved further into the scientific method and Robert asked more questions. Even more shocking, he started helping some of his fellow students who used to throw the papers away right along with Robert.

Robert’s turnaround came at my darkest hour in the classroom. I don’t know if I would have kept going if it hadn’t been for this minor miracle. But I realized it wasn’t just a minor miracle. When a student who was thinking about joining a gang and failing every subject turned around and not only got an A in my science class, but also got straight As in every subject by the end of the year, helped other students in academics, and stayed out of trouble, I realized I was a small part of a major miracle.

When I asked Robert what had happened, he said, “You never gave up on me and kept trying with me Mr. G.” I was reminded of a saying from a pedagogy professor who would gently remind us, “All it takes to change a student’s life is the appropriate adult at the appropriate time.”

 

Gratitude – The Missing Element in the Classroom

To start the new year of teaching, I knew I needed to interject something powerful and positive into my classroom. One day as we were planning for the first day of school, I had the inspiration of trying gratitude in the classroom. I realized that this could be a breakthrough. If it worked for me and others, it would work for the students.

So, when the students arrived, we started a gratitude journal from the first day of class. That was over ten years ago, and as those original students enter college now, many of them still keep their gratitude logs, but some have updated them to their computers or iPhone.

Gratitude was one of the missing elements for me in the classroom, bringing about a positive and optimistic culture that only seemed to improve as the year went on. Furthermore, gratitude had a cascading effect that gave me more energy to devote to every aspect of teaching, from planning lessons to dealing with conflict between students, to keeping the students interested in school as the year dragged on.

 

The Gifts of Gratitude

Teaching gratitude promotes a positive classroom culture, as well as enables schools to elevate students’ engagement and academic achievement. In addition, an attitude of gratitude allows teachers to improve their own lives, as well as their students’ lives.

The many benefits of gratitude include:

  • Challenging the culture of complaining and replacing it with gratitude
  • Combatting materialism and entitlement with gratitude and altruism
  • Understanding the barriers to implementing gratitude and dispelling them
  • Healing losses in life with gratitude for students and educators
  • Balancing our busy lives with mindfulness in conjunction with gratitude
  • Helping teenagers utilize gratitude successfully and overcoming their resistance
  • Encouraging the entire families of our students to embrace gratitude and a variety of activities to help it become a permanent part of their lives

Owen M. Griffith is an educator and author living in Northern Georgia. His work has appeared on Edutopia and Huffington Post. This article is taken from his book, Gratitude: A Way of Teaching. Grounded in scientific research, this book delves into numerous integral aspects of gratitude as it relates to education. Success stories and step-by-step instructions are also included in order to implement gratitude in the classroom and schools.

Order Owen’s book directly from Rowman and Littlefield Publishers through 12/31/17 and save 20% with discount code RLEGEN17.

Owen’s book is also available on Amazon, and be sure to check out Owen’s blog at http://spirituallyteaching.blogspot.com/.

 

Compassionate Critical Thinking and the Teaching And Living Using Spirituality Blogspot

This week, I was invited to write a blog on my book for the Teaching and Living Using Spirituality blogspot.

 

When I first discussed my book with friends, many said that compassion and critical thinking seemed contradictory to them. They thought ‘compassion’ necessitated taking in or opening to people, and ‘critical’ meant being judgmental, questioning or pushing them away. I then asked What happens inside a person when they’re compassionate? And then, after listening to their responses, What does critical thinking mean to you? If compassion leads to openness, taking in information, improved perception and understanding; and if critical thinking requires understanding a person or situation better, then wouldn’t compassion aid such thinking? …

 

To read the whole piece, please use this link. Thank you to Owen Griffith, author of Gratitude: A Way of Teaching, for engineering this guest blog and creating his website.

A Belief-Imposed Learning Disability And An Administration Unethical At Its Core

One question too rarely asked in education is: What relation is there between ethical behavior and learning? Or is there a meaningful relationship? Does unethical behavior interfere with learning? Of course, from this comes the question of “whose ethics” or “what is ethics?”

 

A similar question arises in politics. It can be argued that the heart of ethical behavior for a politician is to serve the interests of his or her constituents. And, if this is true, does the ethical behavior of politicians depend on their willingness and ability to educate themselves about issues, take on new positions—in other words, to be empathic and subsume their own personal interests to that of those they serve?

 

I am not a professional ethicist but I recognize that all of us ask ethical questions all the time. Every time we consider which action to take, or we ask “should I think long term or short?” Or “should I think only of my self-interest or other people’s?” Or we try to figure out which actions will create the best possible life for us—these are all ethical questions. Ethics is often defined as a system of, or principles of, morals, or the way we decide what is moral. Moral usually refers to what is right versus wrong, good versus bad, socially acceptable versus unacceptable. Today, ethical and moral are often used synonymously.

 

Ethics and morals thus have to do with how we act, especially how we act in relation with others. And we relate differently to people according to what we think we know or don’t know about them. We relate to our parents differently than our friends, to our lovers or close friends differently than acquaintances. We relate differently with those we assume agree with us versus those we think disagree with us.

 

When we think someone agrees with us, we assume we understand their point of view. However, how often have you assumed someone agrees with you and then been proven wrong? Corradi Fiumara, a philosopher and psychoanalyst, points out that when “perceiving one’s own mirror image in others, it then becomes difficult to accept others as ‘real’ persons.” We can easily reduce the other to an image of our self. In a like manner, when someone disagrees with us, or we assume they do, we often reduce them to “not-us” or in opposition to us, and refuse to see them or hear what they have to say. We label them as opponents or enemies and we lose the sense of them as full living beings. We see them merely as an idea, our idea.

 

In either case, we have to be careful with our assumptions or we jeopardize our ability to learn⏤to learn who others truly are, or learn from them and their viewpoint. We remain closed-in. In order to learn from others, we must allow ourselves to change and take in something new. We can’t hear what we don’t listen to. We can’t listen without making ourselves vulnerable. We can’t be vulnerable to other beings without recognizing they are like us, but not us. That we know some things about them, yet don’t know so much more. Only when we realize that we don’t know can we begin to know others.

 

The philosopher Martin Buber said, “All real living is meeting.” The self arises in relationship. There is no “I” without a ‘you’. ‘I’ come to exist in relation to something or someone. There is no understanding of self without an understanding of other, and vice versa. To relate with others, we need an understanding of who the other is. We need to let them in.

 

Thus, to act ethically, we must be drawn beyond our already assumed answers, beyond what we think is true or untrue, like and dislike, beyond our old images of who we are. If our inner voice is drowned out by past understandings and beliefs, we can’t hear anything new and can’t hear or see what is happening, what we are involved in, now.

 

The same has to do with learning material in a classroom. If we don’t sometimes question what we think and believe, it’s difficult to know what we don’t know. If we think we already know the material, we won’t listen to it or see it. If we think we can’t listen, we won’t. If we feel threatened, we turn away. We can’t learn anything. And we can’t act ethically.

 

One problem with our political system now is that we have politicians who not only don’t listen to others, they have an ideology that says they should not listen to others. What does not mirror back to them their own self-interest is mirrored as evil and threatening, or as a lie, as something not-to-be-heard. They believe in egoism, and probably agree with the philosopher Ayn Rand that only by being selfish will the good of the whole be served. They believe that only by being selfish can you be rational— and think it is the height of irrationality to be compassionate, or altruistic.

 

In this way they refuse, as Lisbeth Lipari says in her wonderful book Listening, Thinking, Being: Towards An Ethic of Attunement, to listen for others, so as to hear the otherness, the reality, of others. That other people (and species) are feeling beings, alive, valuable, both like them and different. They cannot conceive or feel that others can live or think in a way beyond what they imagine and believe. All they listen to are the internally pre-recorded announcements of what they have already assumed as true. And thus, they fail to understand themselves as beings reaching beyond what they imagine and believe, beyond what they already have known.

 

They do not recognize that who they are is shaped in relation to how they understand, feel for, and relate to others. To usurp, dismiss, ignore the humanity of others is to undermine their understanding of their own humanity and ability to learn about and from others. Thus, they have a self-imposed or belief-imposed learning disability. And if ‘I’ only arises with a ‘you,’ then we are born with and out of an ethical concern. The belief-imposed disability thus creates an ethical disability. This administration, as is clear to so many, is unethical not just about one policy or another, but at its core.

 

**I recommend Lisbeth Lipari’s book to educators, to anyone interested in language, compassion, learning.