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Eline Bochem FINAL MA Thesis June 2015

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Eline Bochem FINAL MA Thesis June 2015 “ So long as I keep before me the ideal of an absolute observer of knowledge in the absence of any viewpoint, I can only see my situation as being a source of error. But once I have acknowledged that through it, I am geared to all actions and all knowledge that are meaningful to me, and that it is gradually filled with everything that may be for me, then my contact with the social in the finitude of my situation is revealed to me as the starting point of all truth, including that of science and, since we have some idea of the truth, since we are inside truth and cannot get outside it, all that I can do is define a truth within the situation1... ” - Maurice Merleau-Ponty Eline Bochem * M.A. Thesis in Religious Studies: Western Esotericism Track Final Thesis submitted * June 2015 Center for the History of Hermetic Philosophy & Related Currents * HHP University of Amsterdam * The Netherlands Supervisor dr. Marco Pasi * 2nd Reader dr. Ulrike L. Popp-Baier 1 From: Merleau-Ponty as cited in: Prigogine and Stengers, Order out of Chaos - Man’s New Dialogue with Nature (1984), p. 299. page 2 Acknowledgements *** I would like to thank the following people for traveling with me in this journey: Ignaz Anderson, Marien Baerveldt, Thieu Besselink, Jan van Boeckel, Claire Boonstra, Diederik Bosscha, Martin Cadée, Anke van Donkersgoed, Peter Huijs, Iva Supic Jankovic, Henrik Looij, Ingrid Peters, Li An Phoa, Kees Schenk, Jaap Vermue, Stephanie Verstift, Tessa Visch and Louwrien Wijers for sharing their living stories and visions about the ‘spiritual’ in context of their learning environments and initiatives. Dr. Marco Pasi and Dr. Urike L. Popp-Baier of the Center for the History of Hermetic Philosophy and Related Currents (HHP), University of Amsterdam for their thesis coaching, research recommendations and thesis draft comments. Lester van der Pluijm and Yori Martens for their emotional, mental and spiritual support, Marie Isabelle Müller for her spiritual support at distance, Judith Sudholter and Aida Kopmels, for their advice and help with scholarly matters during the process of writing, Pia Ritman for her limitless belief and support and Esther Ritman for welcoming me to the team of the Bibliotheca Philosophica Hermetica in Amsterdam, which has offered me the great opportunity to learn from the written experiences of ‘elders’ of the Western Mystery Traditions. My parents Michel Bochem and Lieke Bochem-Becks and my sister Florance Bochem for their infinite patience and trust and offering endless and loving support on many levels throughout all these years. Without you all, I would not have traveled this far. page 3 Summary In this exploratory study, I will research the ideas, experiences and networks of associations directly and indirectly relating to the ‘spiritual’ (category) of a selection of 18 (educational) change-makers in context of the innovative (physical) learning environments2 and related initiatives in the Netherlands to which they are connected. Due to a rapidly changing and evolving educational landscape especially in the last 15 years, the term innovative (physical) learning environments is used, as to refer to both initiatives operating outside and inside the ‘official’ field3 of education. Hence, I focus on the ‘broader’ field of (innovative) learning in order to be able to shine a light on also those sprouting developments not (yet) part of the ‘regular’ educational context. By means of a two-fold methodological design, I present the ‘living tales’ of (educational) change- makers obtained by open-ended and narrative conversations analyzed by means of the phenomenological interpretative approach (IPA). Secondly, relevant theoretical findings as present in a selection of both primary and secondary literature existing in the three major ‘discourse-arena’s’ of religion, art and science will be presented. I will not give priority to the specific details of each learning environment or initiative. Rather, I am interested in the stories of those people who have founded these learning environments are contributing to them or represent other important stakeholders in the field of learning (innovation). I have mapped out differences, similarities, and returning themes present in these stories so as to stumble upon a ‘red line’, narratives which connect these (educational) change-makers and their learning environments to each other and the society in which they have emerged. Thus, this study provides a general exploration of the contemporary ‘phenomenon’ of innovative (physical) learning environments and initiatives by presenting narratives relating to ‘the spiritual’ themselves stemming from the stories shared by their (co)-founders and contributors. The learning environments and initiatives to which my conversation partners are connected cover all together the broad participant lifespan of approximately 4 to 80 years. However, most of them seem to focus on the age group of 18 - 40 years. The study will be three-fold: I will first present a discussion of key terms, such as the term ‘spiritual,’ its alternative signifiers ‘esoteric’ and ‘occult’, and the term ‘innovative (physical) learning environment’. Secondly, the methodological design will be outlined, and thirdly I will present the stories of (educational) change-makers in view of the innovative learning environments they are or have been related to. Addressed will be their personal (educational) backgrounds and motivations to start or contribute to (an) innovative learning environment(s) or related initiative(s), ‘learning environmental’ characteristics and features, ‘teaching-realities’, experiences of participants, as well as ‘spiritual’ ideas and associations both directly and indirectly related to these learning environments. With this study, I hope to contribute to the field of learning innovation by inspiring the minds and hearts of contemporary (educational) change-makers, stakeholders, and all other interested scholarly or non-scholarly readers, who feel the ‘call’ to do it differently. K e y w o r d s * education (innovation) / pedagogy / innovative (physical) learning environment / learning / teaching / open-endedness / phenomenology / narrativity / storytelling / Western - esotericism / spirituality / initiation / rites of passage / (performing) arts / embodiment / human development * 2 ‘Innovative (physical) learning environments’ also referred to as ‘(physical) learning environments’ is a term derived from The Nature of Learning - Using Research to Inspire Practice. The publication represents a report by the Organisation for Economic Co-operation and Development (OECD) published by the Center for Educational Research and Innovation (CERI) and edited by Dumont, Istance and Benavides (2010). General characteristics of innovative learning environments as typified in this publication will be further highlighted in chapter 2. NB: The terms ‘innovative (physical) learning environments’ and ‘(physical) learning environments’ will be used interchangeably in this research. 3 ‘Field’: following the French sociologist Pierre Bourdieu’s (1930 - 2002) conceptualization: a setting in which actors and their positions are located by processes of interaction among the specific rules of the field and the ‘Habitus’ these actors characterize including their possession and composition of cultural, economical and social ‘Capital’. Here we understand ‘field’ as a social arena in which actors maneuver in pursuit of desirable resources. From: Bourdieu, La Distinction; a Social Critique of the Judgement of Taste (1984). page 4 Contents *** Summary p. 4 Chapter 1 Introduction p. 6 Chapter 2 A map of key terms 2a * The esoteric, the occult and the ‘disenchanted’ (post)-Enlightenment p. 10 2b * The spiritual: New Age, occulture and the sacralization of the self p. 11 2c * The spiritual as qualities of the mind and heart? p. 13 2d * The innovative (physical) learning environment and its characteristics p. 14 Chapter 3 Methodological design 3a * Inclusionality and the religious, artistic and scientific arena p. 16 3b * ‘Objective knowledge’, hermeneutics and the subjective dimension p. 17 3c * A selection of (educational) change-makers p. 18 3d * Narrativity and storytelling/making as a conversational approach p. 20 3e * Open-endedness: dialogue-making as a work of art p. 22 3f * An interpretative phenomenological data analysis p. 24 Chapter 4 The ‘living tales’ of (educational) change-makers 4a * The way of the pioneer p. 26 4b * ‘Jedes Mensch ein Kunstler’: building a sanctuary of learning p. 30 4c * Chôric space as a matrix of primordial learning p. 35 4d * Some choreographies of innovative learning environments p. 39 4e * Teaching: the metareality of the ‘midwife-artist-shaman‘ p. 42 4f * Equality, an ambiance of ‘human being’ togetherness p. 45 4g * A living lineage of experience transmission p. 46 4h * A tripartite dynamic categorization of participants p. 49 4i * Breaking through... The hero’s initiatory journey p. 50 4j * To know thyself and to live a whole life? p. 53 4k * Concerning the spiritual in (innovative) learning p. 57 Chapter 5 Conclusions: Towards the Collegium Hominis Universalis? p. 63 Bibliography p. 65 Appendices p. 71 page 5 1 Introduction *** “ At school she had trouble concentrating on what the teacher said. They seemed to talk only about unimportant things. Why couldn't they talk about what a human being is or about what the world is and how it came into being? For the first time she began to feel that at school as well as everywhere else, people were only
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