By J. F. Koksma (auth.)
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Crowdes (2000) described the responses as “an integrity of mind, body, and action accompanied by some awareness of the nature of the connections in the broader social context” (p. 27). Yorks and Kasl (2002) also discuss experiential embodied engagement in a classroom context in terms of whole-person learning. From the context of “learning-within-relationship” (p. 177), adult learners participate in a collaborative inquiry process and experiential activity involving team presentations merging affective and cognitive domains of knowing with embodied representations to construct knowledge on themes of racial consciousness and racial identity.
Giving birth or witnessing one, being present at a death, or having a close brush with one’s own potential death, resulting in a new sense of life purpose, are examples. A second set were reports of significant nighttime dreams and daytime synchronicities (those odd coincidences Jung talked about that seem more than coincidental). These sacred moments offered new learning about hope, healing, or direction in times of difficulty; brought elation and joy in times of celebration; facilitated or affirmed a life decision; or spoke to the interconnectedness of everything.
Teaching for Change: Fostering Transformative Learning in the Classroom. New Directions for Adult and Continuing Education, no. 109. San Francisco: Jossey Bass, 2006. Wade-Gayles, G. ). My Soul Is a Witness: African American Women’s Spirituality. Boston: Beacon Press, 1995. , and Manicom, L. ). Gender in Popular Education. London: Zed Press, 1996. Welch, S. Sweet Dreams in America: Making Ethics and Spirituality Work. New York: Routledge, 1999. Wilber, K. A. A Theory of Everything. Boston: Shambhala, 2000.