So! Through incorporating the NATURAL LEARNING RHYTHMS foods and sustenance we can embrace the following educational mission statement for our communities:
together, we find our whole and true selves, empowering our community to keep a healthy, harmonious balance within which all future generations may endure.
I have been asked quite often recently to provide a quick overview of NATURAL LEARNING RHYTHMS for educators and interested bystanders. I neither claim to know, nor feel qualified to render a reductionary critique of the life work of two people i greatly admire. I can engage in a dialogue with those interested, hoping that they may discover within themselves the seeds of the OTHER THAN HUMAN WISDOM from which the revelation of a quick overview may become manifest. And this dialogue will turn on a few points from the NATURAL LEARNING RHYTHMS natural relations.
There has never been a child development theory and a subsequently developed pedagogy, that claims that there is not a natural pattern of development. It is in the naming of the components of the developmental theory that various egos are enmeshed with various techniques and technologies and critical evaluations and diagnostics. Kohlberg and Maslow and Bloom and all the others lay claim to a territory that is defined by them and their Mandarin Order as being a special arena for definition and assignation. The Luvmour’s seem to have skirted this philosophical trap through focusing on the behavior of humans freed from the confines of expectations predicated on experimental data confirming what some mind claims to be true. Josette and Sambhava merely claim that between certain ages children appear to develop certain needs as expressed solely in their behavior towards other children, their parents and other adults.
Observing these behaviors and connecting with the children in sufficient harmonic relationships that enable the observer to clearly understand the need expressed and the appropriate food to satisfy the need--the Luvmours, and those others who have utilized their patterns of awareness and matrices of determination, have codified four stages of childhood to adulthood during which specific sets of needs are required and asked for continuously. These stages are called: the BODY BEING--from birth to the age of seven/eight; the EMOTIONAL BEING--from seven/eight to twelve/thirteen; the WILL BEING--from twelve/thirteen to mid-sixteen; and the REALITY BEING--from mid-sixteen to twenty something.
As i have been blessed with having children who at one point were scattered in age through all of these beings, i can attest that the matrix provided by the Luvmour criteria was/is highly accurate. The foods--those emotional and consciousness connecting activities that form the foundation of NATURAL LEARNING RHYTHMS --become tools for self-awareness and development as an adult relating to both the child without and child within. At the very core of the philosophy is the steadfast belief that as human beings we already know at birth all we need to know to be human beings. This is the OTHER THAN HUMAN WISDOM that requires nothing more than mere and simple recognition. It is the systematic institutionalization of human behavior for the purpose of creating a consumer puppet personality that alters and destroys the magnitude and creativity of children. In other words, if all we were required to learn was in what way we related to the culture in which we were born, the culture and language would necessarily reflect the OTHER THAN HUMAN WISDOM and not principle dictates of the LORDS OF CAPITAL. The naturally selected human genome knows how to be human. It requires emotional content and dynamic creative interconnections with other humans. It does not need systems of money and energy and institutions and coercion and torture and ignorance and ignoring. All of these activities kill the OTHER THAN HUMAN WISDOM and eventually kill GAIA.
Therefore i advocate the program of NATURAL LEARNING RHYTHMS as a necessary part of all 21st Century educational processes. If all parents could be given the time and opportunity to engage their own children as natural beings needing specific and natural relations then the whole of the planet would be blessed with joy and harmony and good tidings.
Finally, i would like to say in conclusion that i have actually enjoyed the role of public school teacher for these last few years. I strongly advocate the destruction of all schools as we know them, but i do also recognize that while the schools exist they are the cities of refuge for the children who have been abandoned by the LORDS OF CAPITAL. It is only in the schools where the children have hope and social relations as natural human beings. In spite of the overwhelming destructive influence that schools must exert on children, the power of the OTHER THAN HUMAN WISDOM is most awesome. The intrinsic rewards of being the representative of the culture who becomes the provider of the foods actually is the reason teachers teach and parents want schools. If we could only accept that reality and dismantle the institution that inhibits the process we and all of GAIA would be well served.
What, in essence, is this transformational process? Well, it is essentially a change in the very language we use to reflect our awareness and perception of the reality(s) we phenomenologically experience. The significant alteration of the whole of being’s consciousness is not much more complicated than rearranging a few syntactical constructs, or deconstructing previously arranged culturally dependent/manifesting matrices, into a form which puts the ego/self totally in dependent relationship with GAIA. An example might be Mueller’s description:...
Dakota, like almost all Indian idioms, is essentially a language of verbs. But while European linguistic feeling associates the verb with the idea of energetic activity, the majority of Dakota verbs are neutral; there are very few active verb stems. Precisely these unique passive forms constitute the core of the language. The preponderance of these so-called neutrals shapes the structure of the language. With the appearance of these many verb roots as words that express a condition, the attitudes of suffering, of enduring, and of passive acceptance dominate the character of the entire language...The Dakota language seems to employ, in every conceivable and possible instance, neutral and passive forms. The activeness which is so familiar to us is thus excluded. With itst pathocentricity, the Dakota language reveals one primordial fact, the fact of our being an object--regardless of whether at a certain moment the telluric realities intrude on us or whether vital processes, feelings, and passions overwhelm us.
Another type of transformational representative grammar may be identified as a “spiritual change in context.” By this i mean, that as long as the prevalent underlying philosophical /religious framework of Judeo-Christian-Islamic world views dominate the spread of Western corporate capitalism, then the self-referential-revelatory-recognition of the bio-diversity of GAIA will remain unattainable. Therefore, we as a species need to restructure our syntax and grammar so that our self-referential contexts are created only within frameworks of relationship with all other GAIAN species. The following, by John Seed, a rainforest biologist and activist in Australia, examples the kind of change for which i am advocating...
“I try to remember that it’s not me, John Seed, trying to protect the rainforest. Rather I’m part of the rainforest protecting myself. I am that part of the rainforest recently emerged into human thinking.” This is what I mean by the greening of self. It involves a combining of the mystical with the practical, transcending separateness, alienation, and fragmentation.
Another example of self-referential-revelatory-relativity was expressed some one hundred years ago by Lakota elders who were asked to offer guidance and wisdom to their diminishing tribes and clans. They spoke great words:
The Lakota consciousness knows only an all-embracing duration which is neither measured nor measurable. The perspective of the American civilization may be termed historical and that of we Lakota mythical. The eternal present of the myths regulates and motivates the behavior of every being in the Universe. We live in eternity; we live in close harmony with nature. In contrast, the efforts of Western men were directed to the conquest of nature. In the mythical value system nature is regarded as part of the eternal order and thus can not be challenged nor altered.
In Lakota religious thought, the universe is conceived as a living unified community in which all living things, plants as well as animals and men, from the lowest and most humble to the highest and proudest, the spirit beings, and all the elements and powers of the earth and heaven, have their proper and useful places. Man, as one of the forms of living beings in this universal community, is in vital relations with all the others.
It is this first person relationship with the diversity of the species of the planet that can only come from culturally diverse peoples who are free from the burden of the mono-culture of corporate capitalism. An Arikara elder spoke in council to the Missionary Board of Iowa:
You, you white persons are unable to comprehend the grief and pain experienced by we indian peoples when we see the native forms of life ruthlessly and wantonly destroyed. It was not primarily the realization of economic loss, the loss of valuable sources of food, which caused distress to us when, for instance, we witnessed the destruction of wild rice fields and lotus beds, but it was the sense of a fearful void in nature ensuing upon the extinction of a given species where it had formerly flourished.
You have discovered arachnoanarchy
otter clan omarian otter oasis
