Other Education: The Journal of Educational Alternatives ISSN 2049-2162 Volume 8 (2019), Issue 1 · pp 75-91

OTHER CONTRIBUTIONS

Towards an Authentic Classroom Environment with a Teacher Diary Study Based on the I Ching, the Dao De Ching and the Zhuangzi David McLachlan Jeffrey Sichuan University – Pittsburgh Institute, Chengdu

Abstract fullness of emptiness (to open the space for This report shares the experience of a creativity to flourish), (5) the value of teacher undertaking an introspective compassion, frugality and humility (which teacher diary study to embrace the wisdom nurture gentleness), (6) the usefulness of of the I Ching (also known as “The Book of emotional detachments (for enhancing Changes”). This was in order to infuse the adaptability to unforeseen situations), (7) classroom with Daoism for an authentic the tangibility of leadership by example environment. The diary’s insights emerged (engendering trust), and (8) the wisdom of through five methodological processes: (1) simplicity (avoiding excessive Daily introspections with the I Ching, the complications). Dao De Ching and the Zhuangzi (thereby inspiring the prompts for the diary Introduction writing), (2) meditation (to calm the mind), Teacher diary studies are written self- (3) participant-observation (supporting reflections of experiences in the classroom. spontaneous flexibility in the classroom), They are examined for recurring thought (4) the Microsoft Tools Program (which patterns that facilitate an introspective served to match thought patterns in diary awareness. The purpose is to lead to deeper entries), and (5) yin and yang, wuwei, ziran insights about practice, which can then and qi (which helped embrace Daoist contribute to personal-professional principles). These processes led to the development. discovery of eight Daoist-inspired They encourage the discovery and principles for what is considered here as implementation of novel ways of an optimal classroom atmosphere: (1) The approaching classroom instruction. functionality of blending yang-directness Linguists have recognized benefits of diary and yin-indirectness (balancing instruction studies for their introspective contributions with inspiration), (2) the virtue of choosing in a wide variety of educational settings authenticity over authoritarianism (to (Bailey, 1990; Bell, 1993; Henderson, inspire humility), (3) the significance of Morris & Fitz-Gibbon, 1987; Howell- selflessness (encouraging spontaneity over Richardson & Parkinson, 1988; Jarvis, impulsiveness), (4) the recognition of the

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Authentic Classroom Environment: I Ching, the Dao De Ching and the Zhuangzi

1992; Nunan, 1992; Richards & Lockhart, learning as process and of what is learnt, 1996). between the teacher and the students. The current diary study under I have found undertaking diary studies consideration pursued enhancement of an based on Chinese philosophy to be valuable authentic classroom atmosphere. Authentic in formulating novel approaches to is meant here as an atmosphere which education, especially in my earlier diary promotes student-centeredness, active studies. In a diary study based on The Art learning and where the teacher is an of War (Jeffrey 2010) ways were found that encouraging facilitator. The opposite of this contributed to longer-term win-win is considered to be an undesirable strategic outcomes in an educational authoritarian classroom atmosphere where setting. In another diary study that applied the teacher is the center of attention and the 36 Stratagems (Jeffrey 2013) short- dictates the course content whilst students term tactical classroom situations to ensure are merely passive recipients. mutually successful outcomes to challenges The diary study was inspired by the were discovered. Thereafter, a broad following two well-known Daoist-inspired holistic awareness was embraced by myself sayings: (1) I hear, I forget. I see, I as a teacher, through a diary study applying remember. I do, I understand, and (2) Give the Dao De Ching (Jeffrey 2015). This people fish and you feed them for a day, but helped to synchronize classroom relations teach people how to fish and you feed them with the ever-present yet ineffable rhythms for a lifetime. Thus, in authentic of the Dao. Following that, in another diary classrooms, intelligence and wisdom as study based on the other Daoist classic well as processes and outcomes are all known as the Zhuangzi (Jeffrey 2019), equally treasured. The teacher’s role is more dimensions were added to the more of a “guide on the side” rather than a appreciation of Daoism’s contribution to a “sage on the stage.” harmonious classroom atmosphere. In an ideal authentic classroom there In a further attempt to find a means of would be a mutual acceptance on the part applying Daoist philosophy to educational of teacher and students that beyond the practice, the current diary study under tangible human constructs of personal discussion went another thousand years identity, rules and regulations, course back in history from the Dao De Ching and outlines, deadlines, examinations and the Zhuangzi to embrace the foundation of grades lie the equally important intangible Chinese philosophy which is the I Ching. dimensions of nurturing, facilitating and To bring it into the present in ways inspiring. Through becoming authentically appreciable to modern sensibilities it was compassionate and humble in the infused with Daoism. The combinations classroom, a shared teacher-student state of were melded to that of my experiences as awareness helps to transcend fears based on an educator in order to find contributions to “winners” and “losers.” This, in turn, developing what I am calling here encourages more mutual trust. The point of authenticity, and to reduce authoritarianism the attitude is to open the way to a greater in the classroom. sense of a shared intrinsic enjoyment of This diary study took place from December 2017 to December 2018 at the

76 David McLachlan Jeffrey

Sichuan University—Pittsburgh Institute the Han dynasty (206 BC – 220 AD). (SCUPI), Chengdu, People’s Republic of Although it was initially based on China. SCUPI was established in 2013 divination, its present form is essentially a through collaboration between Sichuan book of wisdom, guiding its practitioners to University in China and Pittsburgh look inwardly and to intuitively University in the US to provide Chinese contemplate ways of acting judiciously in engineering students the opportunity of an the face of unpredictable and fluctuating American-style education in China with situations. English as the medium of instruction. The In the foreword to Wilhelm’s (1950) students featuring in the study were translation of the I Ching, the renowned freshmen/women and sophomores. My role psychoanalyst Jung, who introduced the was as a lecturer teaching English for concepts of archetypes (patterns that are Academic Purposes and a consultant in the universally shared in the collective Writing Center assisting them with their unconscious) and synchronicity (non- writing skills. causal yet meaningful coincidences), wrote: The I Ching The I Ching is the most ancient of China’s The Chinese mind, as I see it at historical texts, and is potentially the work in the I Ching, seems to be world’s oldest book. It was originally used exclusively preoccupied with the as a divination method based on the chance aspect of events. What we configurations of cracks on tortoise shells call coincidence seems to be the that have over thousands of years evolved chief concern of this peculiar into a contemplative means of guidance to mind, and what we worship as decision making throughout the world causality passes almost today. unnoticed....Synchronicity takes Its oracle is comprised of 64 the coincidence of events in space hexagrams. These consist of six-lined and time as meaning something broken (yin) and unbroken (yang) lines. more than mere chance, namely, a There is a situational description for each peculiar interdependence of hexagram in the text that determines the objective events among outcomes of enquiries based on its yin and themselves as well as with the yang configurations. Its introduction to the subjective (psychic) state of the West was pioneered by Legge (1882), observer or observers. followed by McClatchie (1876), Blofeld (1965), Wilhelm (1950) and Shaughnessy Jung (Wilhelm, 1950) considered the 64 (1996), among several others. hexagrams of the I Ching were similar to his According to Ritsema and Sabbadini notion of the universally shared archetypes (2005), the origins of the I Ching can be of situations existing within the collective traced back to the Zhou dynasty (1122 – unconscious; these lying beyond an 256 BC) when it was known as the Zhou Yi individual’s conscious awareness. It is (meaning “Changes of the Zhou”), and then towards these that the I Ching guides its later became canonized as a classic during practitioner for deeper situational insights.

77 Authentic Classroom Environment: I Ching, the Dao De Ching and the Zhuangzi

Because of the synchronicity of non-causal their positions from yin to yang and yang to yet meaningful events with the infusion of yin respectively for the formation of a the archetypes of the collective unconscious second hexagram). The first hexagram into conscious awareness, the I Ching provides more of a specific reflection while transcends the realm of chance coincidences. the second hexagram (if there is one, It thus can be considered to serve as a guide depending on if there are any changing yin to finding best possible solutions to and yang lines in the first hexagram) serves circumstances at the specific times and as a supplementary reflection of the under the conditions that it is consulted. The situation. idea is that this facilitates access to the vast depth of intuitive wisdom within the The Influence of the I Ching on Daoism collective unconscious of everyone beyond Although the I Ching has been influential individual levels of consciousness. The I for almost all of Chinese philosophy Ching thus serves as an intuitive guide to including Confucianism (Serran-Pagan y decision making. Fuentes, 2017), this report focuses mainly There are many ways to build the I on its application within the Daoist Ching hexagrams, such as the ancient tradition. approach of using pinches of rice and The non-dualistic essence of yin and throwing yarrow sticks while counting them. yang in the I Ching influenced Daoism’s In more recent times the use of coins has core values of compassion, moderation, become popular. Using the I Ching with and humility. Daoism is one of the three coins comprises the following actions with central Chinese philosophies, alongside three coins and involves casting those six Confucianism and Buddhism. It is the times to build up a hexagram from the philosophy of living peacefully, bottom upwards in the following manner: harmoniously and non-judgmentally with (1) First formulating a question, (2) then the Dao which, although ineffable, is “an tossing the coins, and (3) finally reflecting integral part of nature and the greater on the hexagram’s interpretations found in universe, which functions in perfect the oracle (interpretations of hexagrams). harmony and is fundamentally good” The question is preferably written (Kohn, 2009, p. 365). down and thought through carefully and The primary Daoist classic, the Dao contemplatively. It should not merely be a De Ching (meaning “The Way and its “yes” or “no” question, but rather a “what Virtue”), is believed to have been written if…” or “how should…” type of question. around the 6th century B.C. by the semi- Thereafter, the coins are cast, whilst legendary Lao Tzu. It is a short book of 81 deciding whether “heads” and “tails” is yin poetically styled chapters which encourage or yang, and giving a value of two and three us to follow our intuitions, to be open to all respectively. Tallying the outcomes of each perspectives in accordance with ever- cast of the coins builds up a value of six, changing situations, and to immerse seven, eight or nine, with the value of seven ourselves in nature. as “young yang” and eight “young yin” Another influential Daoist classic, the (which remain constant), while six as “old Zhuangzi, was written by Chuang Zhou yin” and nine as “old yang” (which change (and called after his own name), who lived

78 David McLachlan Jeffrey during the latter part of the 4th century B.C. The Five Methodological Approaches towards the end of the Warring States The wisdom of the I Ching and its influence Period. The Zhuangzi consists of 33 on Daoism inspired the following five chapters and embraces an unencumbered integrated methodological approaches of the spirit of “perfect happiness” and “free and study made and presented here: (1) easy wandering” as a means to embrace Consulting the I Ching oracle in the Daoism. It relates these in the form of mornings and reading of the Dao De Ching humorous metaphorical stories based in the and the Zhuangzi in the evenings (both common society of that time, mirroring informing the mindset for the day ahead many of the principles of the Dao De whilst inspiring the diary prompts for the Ching. next day), (2) meditation at home (to calm Both these Daoist classics were the mind and unlock deeper levels of written at a deeply troubled time in China’s intuition and insights), (3) the application of history. They were a part of a wider participant-observation in the classroom (to philosophical awakening known as the sharpen perceptions of reality and the non- Hundred Schools of Thought which saw the judgmental acceptance of them), (4) the birth of Confucianism, Legalism and Microsoft Tools Program (which helped in Mohism, among many others. All found matching thought patterns within the diary their inspirations, to greater and lesser entries, thereby leading to further insights), extents, in the foundational yin and yang and (5) the principles of yin and yang, philosophy of the I Ching. wuwei, ziran and qi (for embracing the Alan Watts was a pioneering cyclical, self-balancing and asymmetrical philosopher who introduced Daoism to the Daoist dimensions that originate from the I West. Most of his prolific writing and Ching). speeches appeared posthumously. He described Daoism as a way of water (1975) I Ching Consultations and Daoist and as something beyond intentional Contemplations seeking (1997). In his wake came many Every morning, at 5:00 a.m., the I Ching annotated English translations of the Dao was consulted with the question “What will De Ching such as those of Roberts (2001), today bring, and how best should I approach Ivanhoe (2002), Ames and Hall (2003), it?” I made sure to add some specifics by Wagner (2003), Lin (2006), and Moeller including questions about best approaches (2007), to name a few. Such works for the day ahead. This was followed by 30 informed Westerners of Daoism leading to minutes of meditation with the focus being wider applications such as The Dao of on the answer of the I Ching, which was Pooh by Hoff (1982) and the Daoist based on the hexagram built from the Cookbook by Saso (1994). Educators such bottom upwards through the tossing of the as Flowers, 1998; Nagel, 1994; Cohen & three coins, six times. Then, every evening Bai, 2007 have also adapted Daoism to after each day, a few pages of the Dao De their teaching styles, seeking to open the Ching and the Zhuangzi were read, and way for kindness, tolerance, and patience in inspirational parts that were considered their classrooms. insightful for my classroom for the next day were highlighted. This was done as a way of

79 Authentic Classroom Environment: I Ching, the Dao De Ching and the Zhuangzi blending what had occurred that day to of what had transpired in the classroom were allow it to feed into the next day. This would still fresh. The reflective writing was be followed by another 30 minutes of undertaken before the next I Ching evening meditation, whilst keeping a consultations, Dao De Ching and Zhuangzi notebook alongside to record any unique readings and meditation sessions where insights. further insights were written in a notebook. Care was taken to ask questions in the The diary entries were all summarized and manner described above, wherein a more ultimately typed into my laptop computer inquiring approach than merely “yes/no” given that the Microsoft Tools Program, to answers was sought. I began by asking be discussed soon, was an important questions in terms of the broader contribution to synthesizing written thought circumstances at hand and thereafter patterns. narrowed them down to specifics. The guidance from the I Ching usually fell into Meditation three categories: (1) keep doing what I am Austin (2006), a well-known neurologist and doing, (2) find another way, or (3) get out of Zen meditator, noted that deep states of the situation. intuitive awareness lie within the brain, and Turning to the Daoist considerations at within the parasympathetic system of the the end of each day, an example of an body; that a calm mind enables one to access inspirational part in the Dao De Ching from them. Chapter nine was: “Rather than fill it to the The Western psychologist Santee brim by keeping it upright, better to have applied the wisdom of the Zhuangzi to the stopped in time” (Lau, 2009, p. 11). This psychological needs of stress management, inspired the prompt: “Continue when healthcare, and well-being (2011). He noted helpful, stop when unhelpful” which served the pervasiveness of chronic stress in as a guide for the next day’s in-class modern society was closely associated with participant-observations and the entries in fight-or-flight responses that accrue from the diary that followed. thinking patterns based on dichotomies of Similarly, an inspirational example of a one thing versus another. He recommended highlighted part from Chapter two in the meditation as a means of diffusing such Zhuangzi was: “Suddenly he woke up, and dichotomous thinking patterns. there he was, solid and unmistakable For these reasons, meditation was Zhuang Zhou. But he didn’t know if he were practiced throughout this diary study. As Zhuang Zhou who had dreamt that he was a mentioned, it began in the mornings after the butterfly or a butterfly dreaming he was I Ching consultations, and in the evenings Zhuang Zhou” (Watson, 1968, p. 49). This after reading the Dao De Ching and the inspired the prompt: “Embrace ambiguity Zhuangzi. The style of meditation was the because things are not always what they Daoist meditative form of Zuowang, seem to be.” meaning “sitting in oblivion,” described by The reflective writing, based on the I Kohn as “a state of deep meditative Ching consultations and the prompts absorption and mystical oneness, during inspired by the Daoist classics followed which all sensory and conscious faculties are immediately after each class. The memories

80 David McLachlan Jeffrey overcome and which is the base point of the classroom and combining that with attaining Dao” (2010, p. 1). participant-observation, the uniqueness of Following this approach to meditation my own self and each student—within the and by focusing on breathing in and out distinctiveness of each passing moment— while letting thoughts come and go without became more apparent. This enabled me to grasping on to them, the ensuing calmness tap more easily into student personal opened spaces for novel ideas that lay at interests, their different learning styles, deeper levels of consciousness to come to their hopes and fears, and this seemed to the fore suddenly, but then to vanish just as encourage the students to take more quickly. Recording them in the notebook ownership of their learning experiences. helped to capture them, and assisted in letting them go like passing clouds and The Microsoft Tools Program returning to a meditative state. The Microsoft Windows WordSmith Tools Although the meditation was done at software program (Scott, 1997) made a home, the state of calmness attained was valuable contribution to this diary study. It extended to the classroom environment by further clarified my thoughts through virtue of the fact that Zuowang can be speeding up the sifting of the diary entries practiced at any time and place, irrespective wherein I encountered clearly perceived of circumstances. Its contribution was patterns leading to deeper insights. noticeable in the calming effect it had upon The main benefit of this program to myself and in enhancing my mental clarity. I the diary study was its creation of a corpus found it cultivated a more balanced and of entries in which keywords were listed authentic classroom atmosphere, with less alphabetically and in terms of frequency. artificial highs and lows. The Wordsmith Tools Controller section of the Program had three options: (1) Participant-Observation concordances, (2) keywords, and (3) word- Jorgensen (1989) described participant- lists. Observing the concordances where observation as: “…appropriate for studies these most frequent keywords occurred of almost every aspect of human existence” allowed for the formation of patterns (p. 12). Adding a Daoist paradigm to paving the way to insights. participant-observation in the classroom The Microsoft Windows WordSmith opened the way to being less judgmental Tools software program helped in the and thus more accepting of circumstances, realization that the I Ching consultations and without trying to fit everything that and their Daoist reflections were useful in happened into preconceived notions of how shaping my consciousness away from things had to be. This helped me to be more inflexible fixations based on contrasts and flexible and open to unexpected challenges, compulsions, towards becoming more and this turned the classroom experience inclusive and tolerant. Also, it led to more into a state of flow by comparison to becoming more yielding to the sudden stops and starts that had been a insurmountable and flexible enough to characteristic before. adapt to change as does the proverbial With the calming of my mind brought bamboo that yields to the gale and survives about by extending a meditative mindset to

81 Authentic Classroom Environment: I Ching, the Dao De Ching and the Zhuangzi while the stubborn tree that refuses to bend tendencies, and yang-tendencies that breaks at its base. counterbalance yin-tendencies. This brings situations of excess back Yin and Yang, Wuwei, Ziran and Qi into balance, through the Daoist concepts At the core of this study was the of wuwei and ziran. Wuwei is the principle recognition of the complementary polarities of unintentional, non-deliberate and of yin and yang arising with mutuality due unforced acceptance of the way things are. to their interdependence. The concepts of Closely associated with the concept of yin and yang have their origins in the I wuwei is ziran, which is the principle of Ching. Daoism does not separate one thing naturalness as observed throughout nature from another given yin and yang are not where all imbalances are overcome without dualistically opposed entities, as in the excessive deliberate effort. Thus, the path Western notion of black as opposite to to wuwei and ziran involves an white. Thus, a yin and yang perspective embracement of the way things are by sees black and white in a complementary going along with the natural rhythm and relationship with one another, such that flow of situations. each defines itself in relation to the other The vital and life-giving energy flows and depends on its existence by the fact of qi occur through the balance of yin and that the other exists too. yang, and are sustained through wuwei and The I Ching hexagrams are made up ziran. Then and thus Qi energy is of yin and yang lines. The first hexagram is awakened and continues through made up of all yang lines (as in “black”), maintaining an open-minded perspective. the second hexagram is made up of all yin With this comes an harmonious meditative lines (as in “white”), while the remaining acceptance of the inevitability of 62 hexagrams are comprised of variations unexpected changes transcending illusions between yin and yang (adding another 62 of excessive comparative thoughts and varying “shades of grey” between black their rigid conclusions. This frees up and white). spontaneity through the reduction of Lao Tzu emphasized that harmonizing impulsiveness. with the Dao depends on embracing the In a classroom that is qi-infused the unity of the mysterious and nameless yin atmosphere is one that is of authentic (the “Beginning of Heaven and Earth”) and selves acting in harmony with experience its yang manifestations (which is referred and its vissitudes. to by Daoists as “The Ten Thousand Things” representing the world of form). A The Eight I Ching Inspired Daoist metaphorical example of this would be a Principles for an Authentic Classroom cup that is recognized by its shape (the This diary study embraced a harmonization yang manifestation), and its usefulness by between the logic of Western scientific virtue of being hollow inside (the yin perspectives and the ineffability of Daoism. mystery). This perspective brings out the It appreciated that Western perspectives are realization that there are inherent yin- mostly based on logic, tend to be more tendencies that counterbalance yang- yang-orientated and thus more structural in nature. It also appreciated that the Daoist

82 David McLachlan Jeffrey approach is mostly ineffable, tends towards outset could make a significant impact on being more yin-orientated and is thus more the structure of a paper). Yet, to my formless in nature. surprise, very few students brainstormed in From this holistic perspective, eight this manner when they wrote their final authentic learning principles arose from the writing paper at the end of the Workshop insights derived from the five integrated series. I often assume that the students and methodological approaches above that I are of one mind but this was an integrated the I Ching consultations with experience that demonstrated such their Daoist ramifications. These are: (1) assumptions are not always accurate. the functionality of blending yang- Could there be other approaches that directness for instruction and yin- would bring our minds closer together? indirectness for creativity, (2) the virtue of I Ching hexagram and advice: “The small humility in choosing authenticity over goes and the great comes, getting through authoritarianism, (3) the significance of auspiciously. This is the development of selflessness which encourages spontaneous myriad beings due to the combination of actions over impulsiveness, (4) the heaven and earth. Above and below recognition of the fullness of emptiness to communicate, so their wills are the same. open the space for creativity to flourish, (5) Yang inside and yin outside, strong inside the value of compassion, frugality and and docile outside, a leader inside and an humility nurturing gentleness, (6) the ordinary person outside; the path of a usefulness of emotional detachment to leader goes on and on, while the path of an enhance adaptability to unforeseen ordinary person vanishes.” Hexagram 11 situations, (7) the tangibility of leadership titled Tranquility (comprised of the trigram by example for engendering trust, and (8) heaven below and the trigram earth above) the wisdom of simplicity to avoid Similar Daoist perspectives following the complications. These are examined below, I Ching reflection: where the I Ching readings are from the “The way that can be spoken of is not the Cleary (1987) translation, the Dao De constant way; the name that can be named Ching quotations are from the Lau (2009) is not the constant name.” Dao De Ching translation and the Zhuangzi quotations are (Chapter one). from the Watson (1968) translation. “Where there is recognition of right there must be recognition of wrong; where there First Principle: The Functionality of is recognition of wrong there must be Blending Yang Directness and Yin recognition of right. Therefore, the sage Indirectness does not proceed in such a way, but Question to the I Ching: In the Writing illuminates all in the light of Heaven.” Center Workshops, the value of Zhuangzi (Chapter two). brainstorming on scratch paper for the first Diary excerpt following the reflections: five minutes of a one-hour writing test was The title of Hexagram 11, Tranquility, and emphasized many times. The students the configuration of trigrams heaven below seemed to agree that it was an especially (the purely active yang element comprised effective approach (in other words, how of three yang lines) and earth above (the just five minutes spent brainstorming at the purely receptive yin comprised of all yin

83 Authentic Classroom Environment: I Ching, the Dao De Ching and the Zhuangzi lines), was a realization that tranquility is needs a certain amount of discipline. There important in the promotion of like- are times when my decisions and actions mindedness. This is a reminder that are not popular with students, but I feel education is not of a mechanical one size they need to be taken under unavoidable fits all process. It is more a practice of circumstances. I see myself as a gentle and tranquilly blending yin and yang by compassionate person, who feels allowing the “small” to go and the “great” uncomfortable enforcing discipline even to come, which takes time and patience. when I know it is necessary. Which is the However, this brings about a harmonious best approach that allows me to be true to environment in which learning becomes my gentle nature whilst simultaneously more meaningful. Through this insight I enforcing discipline when necessary yet realized that I had merely explained the also maintaining classroom harmony? value of brainstorming, but had not had the I Ching hexagram and advice: “Humility students actually practice a couple of times gets through. A leader has a conclusion. in the workshops. In subsequent The way of heaven, descending to save, workshops, once the students had practiced radiates light. The way of earth, lowly, it and experienced the benefits for goes upward. The way of heaven themselves, they became more inclined to diminishes the full and enhances the use this technique in tests. In this way the humble. The way of earth changes the full yang of teaching skills can be conveyed and spreads humility. Spirits injure the full with the yin of tranquility. There is a fine and bless the humble. The way of humans balance between the yang directness of is to dislike the full and like the humble. curriculum delivery, test preparedness, Humility is noble yet enlightened, low yet meeting grade expectedness, fulfilling GPA unsurpassable. This is the conclusion of requirements, receiving favorable student leaders.” Hexagram 15 titled Humility evaluations, lesson planning, teaching (comprised of the trigram mountain below grammar structures, vocabulary building and the trigram earth above) and administering punishments and Similar Daoist perspectives following the rewards and the yin indirectness of I Ching reflection: inspiring creativity, encouraging student “A man[woman] of the highest virtue does ownership, motivating life-long learning, not keep to virtue and that is why he[she] facilitating classroom activities, sharing has virtue. The man[woman] of the lowest the power, engendering trust and being a virtue never strays from virtue and that is shoulder to cry on. why he[she] is without virtue.” Dao De Ching (Chapter 38) Second Principle: The Virtue of “You can’t discuss the Way with a Choosing Authenticity over cramped scholar—[s]he’s shackled by Authoritarianism [her]his doctrines.” Zhuangzi (Chapter 17) Question to the I Ching: It is undesirable Diary excerpt following the reflections: to rigidly enforce discipline as this tends to The title of Hexagram 15, Humility, and promote authoritarianism and the negative the configuration of mountain below (made consequences that come from that. of two yin lines and a yang line from the However, an authentic classroom also bottom upwards) and earth above (the

84 David McLachlan Jeffrey purely receptive yin orientated trigram) is I Ching hexagram and advice: “Accord is a reminder of the value of modesty. When I auspicious. Accord is assistance; it is the adopt the position of simply being myself lowly following docilely. Make sure the without letting pride come in the way, I basis is always right, so that there will be tend to nurture an authentic form of respect no fault; then firmness is balanced. Then from the students, who in turn emulate this the uneasy will come—above and below kind of respect among themselves. But respond. Latecomers are unfortunate—their when I enforce things to comply with path comes to an end.” Hexagram eight externally imposed criteria (such as titled Accord (comprised of the trigram insisting on fulfilling course outcomes earth below and the trigram water above). without due cognizance of procedural Similar Daoist perspectives following the subtleties), then comparisons and I Ching reflection: competitiveness arise resulting in students “The reason why heaven and earth can be achieving less together and a dissipation of enduring is that they do not give mutual trust. Authenticity is thus the themselves life. Hence, they are able to be embracement of naturalness, such as in long-lived. Therefore, the sage puts nature where nothing compares nor [her]his person last and it comes first.” Dao competes, and where nothing is hurried De Ching (Chapter seven). and yet nothing is left undone. Being “If a [woman]man follows the mind and authoritarian, on the other hand, is fear- makes it [her]his teacher, then who can be based, forceful, narcissistic, demoralizing, without a teacher?” Zhuangzi (Chapter contra-Dao and thus counter-productive in two). every sense. This loss of classroom Diary excerpt following the reflections: discipline is more a matter of the fear of The title of Hexagram eight, Accord, and losing discipline than of embracing the fact the configuration of earth below (the purely that in a perfect state of affairs discipline is receptive yin orientated trigram) and water neither attainable nor desirable. A above (comprised of a yang line between classroom is no more or less what it is, and two yin lines) helped me realize the the acceptance of that is the epitome of desirability of unison and to bind humility. spontaneously with “what is” rather that with what I consider to be the way things Third Principle: The Significance of “should be.” My ego is merely the mental Selflessness image I have of myself and is mostly an Question to the I Ching: I tend to harbor illusion, because it’s not the real “me.” So, grudges which seem to creep into my I should not exist only for myself as I am perspectives of current daily classroom not a separate entity but an inseparable experiences. These tend to repeat part of everything that is the classroom. themselves unnecessarily, without giving Realizing this, and going more with the due consideration to the uniqueness of flow of unfolding events, makes everything circumstances. How can I take myself out a lot less stressful and classroom relations of this equation and become less more harmoniously effective. Selflessness judgmental and accepting of in terms of transcending the ego helps circumstances? remove the encrusted dichotomies of myself

85 Authentic Classroom Environment: I Ching, the Dao De Ching and the Zhuangzi as “I” versus me and of the students as lines) and heaven above (the purely active “them.” It creates a more authentic yang element comprised of three yang atmosphere where there are less lines) was the realization that a distinctions between good versus bad and constructive classroom environment comes gain versus loss. In this way the yang of from nurturing a transcendent fellowship egoism that drives stark and stressful between myself and the students. Through distinctions is tempered with the yin of this insight, I’ve become more aware that keeping things in accord and with a spirit the spaces between my teachings are of unison. essential for their assimilation and digestion. Giving students the space to be Fourth Principle: The Recognition of the themselves enhances their creativity. Fullness of Emptiness Knowing this, I can more comfortably step Question to the I Ching: Whenever I enter back from being accountable for all the classroom, I feel a dreaded outcomes and feel joy in knowing that. It is responsibility that however things go about removing the unnecessary mental depends entirely on me. Should this be so? clutter of excessive thinking, thereby I Ching hexagram and advice: “In opening the way to clearer perceptions of sameness with people, flexibility finds its unfolding situations and being more place and gains balance, so to correspond spontaneous than impulsive. In this way the with the creative. When it says that yang of the fear of being responsible for all sameness with people in the wilderness is that happens in a classroom is overcome successful, and that it is beneficial to cross with the yin of instilling fellowship. a great river, this is creative action. Health through civilization and enlightenment, Fifth Principle: The Value of responding with balance correctly is the Compassion, Frugality and Humility correctness of a leader. A leader is one who Question to the I Ching: I sometimes can communicate with the wills of the become overly consumed with my world.” Hexagram 13 titled Sameness With responsibility for ensuring that my students People (comprised of the trigram fire achieve the best GPAs. It creates a tension below and the trigram heaven above) between my inner-values of being a teacher Similar Daoist perspectives following the that inspires students to become creative I Ching reflection: learners for their lifetimes, and my “Thirty spokes share one hub. Adapt the responsibility of ensuring high student nothing therein to the purpose in hand, and grades. How can I find a balance between you will have the use of the cart.” Dao De these apparent extremes? Ching (Chapter 11). I Ching hexagram and advice: “In joy, “Words exist because of meaning; once strength responds and its will is carried out. you’ve gotten the meaning, you can forget Acting obediently is joy; joy acts the words.” Zhuangzi (Chapter 26). obediently, so even heaven and earth Diary excerpt following the reflections: conform to it, to say nothing of setting up The title of Hexagram 13, Sameness With rulers and mobilizing the army. Heaven People, and the configuration of fire below and earth act obediently, so the sun and (comprised of a yin line between two yang moon are not excessive, the four seasons

86 David McLachlan Jeffrey are not out of order. Sages act obediently, an improved and more effective classroom so punishments are clear and the people environment. accept. The duty of the time of joy is great.” Hexagram 16 titled Joy (comprised Sixth Principle: The Usefulness of of the trigram earth below and the trigram Emotional Detachments thunder above). Question to the I Ching: When a student Similar Daoist perspectives following the plays up and becomes belligerent in the I Ching reflection: classroom, and when a student fails the “I have three treasures which I hold and course and contests the grades, it tends to cherish. The first is known as compassion. drag me down considerably from an The second is known as frugality. The third emotional point of view. How should I is known as not daring to take the lead in approach this? the empire.” Dao De Ching (Chapter 67). I Ching hexagram and advice: “Thunder “This was the True Man of old: his bearing comes through. When thunder comes, there was lofty and did not crumble; he appeared is alarm—fear brings fortune. Then there is to lack but accepted nothing; he was laughter—afterward there is an example. dignified in his correctness but not Startling for a hundred miles, it startles insistent; he was vast in his emptiness but those far away and terrifies those nearby. If not ostentatious.” Zhuangzi (Chapter 6). you come out, you can thus preserve the Diary excerpt following the reflections: ancestral shrine and the earth and grain The title of Hexagram 16, Joy, and the shrines, and so be the master of configuration of earth below (the purely ceremonies.” Hexagram 51 titled Thunder receptive yin orientated trigram) and (comprised of the trigram thunder below thunder above (comprised of two yin lines and the trigram thunder above). over a yang line) was a reminder not to Similar Daoist perspectives following the become so serious about everything. Over- I Ching reflection: seriousness dampens the joyous enthusiasm “Know when to stop and you will meet of embracing the pure enjoyment of with no danger. You can then endure.” Dao unconditionally sharing the learning De Ching (Chapter 44). environment. The less I dominate the “The Great Man in his teaching is like the situation, the more it seems to harmonize shadow that follows a form, the echo that itself with the GPA requirements of the follows a sound.” Zhuangzi (Chapter 11). students. When I treat students respectfully, Diary excerpt following the reflections: and give them responsibility, I am always The title of Hexagram 51, Thunder, and the impressed at how authentic and resourceful configuration of thunder below and they actually are in reaching the thunder above (both trigrams being expectations of externally set standards of comprised of two yin lines over a yang line) academic excellence. Unconditional love is a realization that within the shock of helps in seeing each student as unique and unexpected challenges lie exciting worthy, as it sees the good in everyone. In opportunities. In addition, both thunder this way the yang tension of fulfilling and bad moods never last long. Before this expected learning outcomes is lessened realization, I had tended to be consumed by with the yin of joyfulness, and the result is my negative emotions, but now I don’t cling

87 Authentic Classroom Environment: I Ching, the Dao De Ching and the Zhuangzi to them as much. I let them go like the “If you use unfairness to achieve fairness, passing clouds, even if they may bring your fairness will be unfair.” Zhuangzi thunderstorms at times. Everything passes (Chapter 32). and rainbows are the testimony. This helps Diary excerpt following the reflections: in seeing everything from a positive angle. The title of Hexagram 60, Regulation, and I find when I see things this way a more the configuration of lake below (comprised optimistic reality follows. It opens the way of a yin line over two yang lines) and water to seeing hidden opportunities within above (comprised of a yang line between unexpected challenges. In this way the two yin lines) helped in finding a style of yang of daunting challenges is embraced leadership that was more of a balance of with the yin of optimistic enthusiasm. The firmness and flexibility. When the students result is living each moment to the full think back on me in years to come, what without the regrets of the past and the will they remember most? Hopefully, it will misgivings about the future. Nothing lasts be how I made them feel through my forever anyway. It is important to behavior. This means that the testimony of appreciate the present. my teaching would be realized if it inspires an interest in learning after many years Seventh Principle: The Tangibility of have passed among the students, and in Leadership by Example them inspiring others to do likewise. In this Question to the I Ching: How can I be an way the yang of ensuring the undertaking effective leader today? of regulatory procedures through being an I Ching hexagram and advice: effective leader is regulated with the yin of “Regulation is successful. Firmness and flexibility. flexibility divide, and firmness gains balance. Painful regulation is not to be held Eighth Principle: The Wisdom of to, because that would lead to an impasse. Simplicity Work through danger joyfully, take charge Question to the I Ching: In my well- of the situation with discipline, get through intentioned desires to add as many extra with balance and rectitude. As heaven and dimensions to equip the students with all earth are regulated, the four seasons take they need, I tend to find diminishing place. When laws are established with attention and follow-through on their part. regulation, they do not damage property or Is there another approach? injure people.” Hexagram 60 titled I Ching hexagram and advice: Regulation (comprised of the trigram lake “Reduction reduces the lower to increase below and the trigram water above) the higher; the path goes upward. Similar Daoist perspectives following the Reduction with sincerity is very auspicious I Ching reflection: and impeccable. It should be correct. It is “Hesitant, he does not utter words lightly. beneficial to have somewhere to go. What When his task is accomplished and his is the use of the two bowls? They can be work done, the people all say it happened used for presentation. The two bowls must to us naturally.” Dao De Ching (Chapter have their times; reducing hardness and 17). increasing softness must have their times; reduction and increase, filling and

88 David McLachlan Jeffrey emptying, go along with the time.” state of I Ching and Daoist-inspired Hexagram 41 titled Reduction (comprised aliveness emerged where every student of the trigram lake below the trigram and became as worthy as the next. This mountain above) enhanced mutual trust, respect, motivation, Similar Daoist perspectives following the engagement, student independence and I Ching reflection: increased responsibility for learning with “The five colors make man’s eyes blind; an overall shared dedication to academic the five notes make his ears deaf; the five achievement. tastes injure his palate. Riding and hunting make his mind go wild with excitement. Goods hard to come by serve to hinder his References progress.” Dao De Ching (Chapter 12). Ames, R., & Hall, D. (2003). Daodejing: “When the tailor-bird builds her nest in the Making this life significant — a deep wood, she uses no more than one philosophical translation. New York: branch. When the mole drinks from the Ballantine Books. river he takes no more than a bellyful.” Austin, J. (2006). Zen-brain reflections: Zhuangzi (Chapter 1). Reviewing recent developments. Diary excerpt following the reflections: Cambridge, Massachusetts: MIT The title of Hexagram 41, Reduction, and Press. the configuration of lake below (comprised Bailey, K. (1990). The use of diary studies of a yin line over two yang lines) and in teacher education programs. In J. mountain above (comprised of a yang line Richards & D. Nunan (Eds.), over two yin lines) encourages a sense of Second Language Teacher Education moderation through sincerity. Less is often (pp. 215-26). United Kingdom: more in a classroom setting because less Cambridge University Press. interference dissipates confusion and Bell, J. (1993). Doing your research creates the spaces for a joyous learning project: A guide to first time environment to manifest itself. In this way researchers in education and social the yang of complications can be reduced science. United Kingdom: Open with the yin of simplicity. University Press. Blofeld, J. (1965). The Book of Changes: A Conclusion new translation of the ancient Chinese This diary study based on the I Ching and I Ching. New York: E. P. Dutton. infusing it with Daoism was an attempt to Cleary, T. (1987). The Buddhist I Ching: nurture a more authentic classroom Chih-hsu Ou-i. Massachusetts: environment. The choice of pursuing Shambala Publications. authenticity (rather than authoritarianism) Cohen, A., & Bai, H. (2007). Dao and the inspired a newfound self-confidence among Zen of teaching: Classroom as the students and made divisions less enlightenment field. Educational distinct and goals less competitive, and Insights, 11(3), 1–14. manifested itself in a more harmonious Flowers, J. (1998). Problem solving in classroom atmosphere. With less technology education: A Taoist comparing and competing, an enhanced

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Author Details David Jeffrey is a full-time lecturer and Writing Center consultant at the Sichuan University – Pittsburgh Institute, Jiang’an Campus, Zone 4, Liberal Arts Building, Chengdu, People’s Republic of China. Contact email: [email protected]

This written work by David Jeffrey is licensed under a Creative Commons Attribution 4.0 Unported

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