Category Archives: experiential learning

Who Knew?

meta-chart

Peter Honey and Alan Mumford’s revision of the learning typology of David Kolb substitutes Activist for concrete experience, Pragmatist for active experimentation, Theorist for abstract conceptualization, and Reflector for reflective observation. Their theory seems to me to mix a more tangible conception of acting in light of cognition, in learning.

Dialectical differentiation:

  • Activist = Accommodating
  • Reflector = Diverging
  • Theorist = Assimilating
  • Pragmatist = Converging

I found the self-scoring forty question H&M assessment hanging out there on the internet. I filled it out and scored myself.

The stark black and white quality ofembedded in some of the questions in the short form H&M typological assessment seem to shout out their context-free ground. #32-It is best to look before you leap. #36-I’m usually the ‘life and soul’ of the party. (Yes/No)

The descriptions below strike me as being so idealized as to tilt toward the ridiculous. The characteristics of the four learning styles (Honey, P. & Mumford, A. (1982) Manual of Learning Styles):

Learning style Attributes Activities
Activist Activists are those people who learn by doing. Activists need to get their hands dirty, to dive in with both feet first. Have an open-minded approach to learning, involving themselves fully and without bias in new experiences.
  • brainstorming
  • problem solving
  • group discussion
  • puzzles
  • competitions
  • role-play
Theorist These learners like to understand the theory behind the actions. They need models, concepts and facts in order to engage in the learning process. Prefer to analyse and synthesise, drawing new information into a systematic and logical ‘theory’.
  • models
  • statistics
  • stories
  • quotes
  • background information
  • applying theories
Pragmatist These people need to be able to see how to put the learning into practice in the real world. Abstract concepts and games are of limited use unless they can see a way to put the ideas into action in their lives. Experimenters, trying out new ideas, theories and techniques to see if they work.
  • time to think about how to apply learning in reality
  • case studies
  • problem solving
  • discussion
Reflector These people learn by observing and thinking about what happened. They may avoid leaping in and prefer to watch from the sidelines.  Prefer to stand back and view experiences from a number of different perspectives, collecting data and taking the time to work towards an appropriate conclusion.
  • paired discussions
  • self analysis questionnaires
  • personality questionnaires
  • time out
  • observing activities
  • feedback from others
  • coaching
  • interviews

Original definitions

Honey and Mumford’s original definitions are as follows.

Learning style Honey and Mumford definition
Activist Activists involve themselves fully and without bias in new experiences. They enjoy the here and now, and are happy to be dominated by immediate experiences. They are open-minded, not sceptical, and this tends to make them enthusiastic about anything new. Their philosophy is: “I’ll try anything once”. They tend to act first and consider the consequences afterwards. Their days are filled with activity. They tackle problems by brainstorming. As soon as the excitement from one activity has died down they are busy looking for the next. They tend to thrive on the challenge of new experiences but are bored with implementation and longer term consolidation. They are gregarious people constantly involving themselves with others but, in doing so, they seek to centre all activities around themselves.
Theorist Theorists adapt and integrate observations into complex but logically sound theories. They think problems through in a vertical, step-by-step logical way. They assimilate disparate facts into coherent theories. They tend to be perfectionists who won’t rest easy until things are tidy and fit into a rational scheme. They like to analyse and synthesize. They are keen on basic assumptions, principles, theories models and systems thinking. Their philosophy prizes rationality and logic. “If its logical its good.” Questions they frequently ask are: “Does it make sense?” “How does this fit with that?” “What are the basic assumptions?” They tend to be detached, analytical and dedicated to rational objectivity rather than anything subjective or ambiguous. Their approach to problems is consistently logical. This is their ‘mental set’ and they rigidly reject anything that doesn’t fit with it. They prefer to maximise certainty and feel uncomfortable with subjective judgements, lateral thinking and anything flippant.
Pragmatist Pragmatists are keen on trying out ideas, theories and techniques to see if they work in practice. They positively search out new ideas and take the first opportunity to experiment with applications. They are the sort of people who return from courses brimming with new ideas that they want to try out in practice. They like to get on with things and act quickly and confidently on ideas that attract them. They tend to be impatient with ruminating and open-ended discussions. They are essentially practical, down to earth people who like making practical decisions and solving problems. They respond to problems and opportunities ‘as a challenge’. Their philosophy is “There is always a better way” and “If it works it’s good”.
Reflector Reflectors like to stand back to ponder experiences and observe them from many different perspectives. They collect data, both first hand and from others, and prefer to think about it thoroughly before coming to a conclusion. The thorough collection and analysis of data about experiences and events is what counts so they tend to postpone reaching definitive conclusions for as long as possible. Their philosophy is to be cautious. They are thoughtful people who like to consider all possible angles and implications before making a move. They prefer to take a back seat in meetings and discussions. They enjoy observing other people in action. They listen to others and get the drift of the discussion before making their own points. They tend to adopt a low profile and have a slightly distant, tolerant unruffled air about them. When they act it is part of a wide picture which includes the past as well as the present and others’ observations as well as their own.

source

My typological result is interesting to me because it captures the activist aspect that comes to the fore in my creative work, inasmuch as there exists a kind of elemental creative processing which seems to oscillate between reflection and experiencing. But, this typological result is not very accurate in my other learning realms, and this echoes in reverse the inaccuracy of the result shown by my Kolb learning Style Inventory, that captures accurately my style in expressly cognitive learning, yet completely misses the mark set by my learning style as a creative actor/agent.

Where the embodied and contextualized ‘agentic’ act fits, exemplified by committing to and instantiating a second order choice, remains under-conceptualized in both Kolb and Honey and Mumford’s related theories. Honey and Mumford were more on this case of deconstructing the element of embodied agency within experience back in 1982. Thirty plus years later the lack of the body, and thus the lack of an embodied mind, remains one of several weak spots in Kolbian theorizing about learning. Another weak spot is the inability of both instruments to flex for the sake of being able to encompass different modal learning contexts.

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And I mean every last round bit of it.

OneDaySon

(Gaston Bachelard, the phenomenology roundness; in: Poetics of Space) I should like to give an example of an image that is outside all realistic meaning, either psychological or psychoanalyti­cal.

Without preparing us, precisely as regards the absolute nature of the image, Michelet says that “a bird is almost completely sphericaL” If we drop the “almost,” which mod­erates the formula uselessly, and is a concession to a view­ point that would judge from the form, we have an obvious participation in Jaspers’ principle of “round being.” A bird, for Michelet, [Jules Michelet, L’oiseau, p. 291.] is solid roundness, it is round life, and in a few lines, his commentary gives it its meaning of model of being.1 “The bird, which is almost completely spherical, is certainly the sublime and divine summit of living con­centration. One can neither see, nor even imagine, a higher degree of unity. Excess of concentration, which constitutes the great personal force of the bird, but which implies its extreme individuality, its isolation, its social weakness.”

In the book, these lines also appear totally isolated from the rest. One feels that the author, too, followed an image of “concentration” and acceded to a plane of meditation on which he has taken cognizance of the “sources” of life. Of course, he is above being concerned with description. Once again, a geometrician may wonder, all the more so since here the bird is considered on the wing, in its out­ of-doors aspect, consequently, the arrow figures could accord
here with an imagined dynamics. But Michelet seized the bird’s being in its cosmic situation, as a centralization of life guarded on every side, enclosed in a live ball, and consequently, at the maximum of its unity. All the other images, whether of form, color or movement, are stricken with relativism in the face of what we shall have to call the absolute bird, the being of round life.

The image of being-because it is an image of being­ that appears in this fragment by Michelet is extraordinary for the very reason that it was considered of no significance. Literary criticism has attached no more importance to it than has psychoanalysis. And yet, it was written, and it exists in an important book. It would take on both interest and meaning if a philosophy of the cosmic imagination could be instituted, that would look for centers of cos­micity.

h/t Mike Dickman for sharing the cartoon on FB

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Two Style Self-Reports

Archetype-Axes-3

Print out this post to utilize the two assessment forms.

Archetype Axis
Reflect on the make-up of your personality and assign 15 total points to select archetypal aspects. The scale of the point system is graded this way:
4 points – most dominant expression of particular archetypal element
3 points – next most dominant expression
2 points – strong expression
1 point – mild expression

Use the following distribution protocol:

Assign 4 points once
Assign 3 points once
Assign 2 points at least once
Assign 1 point

Use no more than 15 total points.

KOLB-9-STYLES

Kolb Learning Style ‘array’
Reflect on the make-up of your personality and assign 15 total points to select archetypal aspects. The scale of the point system is graded this way:
4 points – most dominant expression of particular learning disposition element
3 points – next most dominant expression
2 points – strong expression
1 point – mild expression

Use the following distribution protocol:

Assign 4 points once
Assign 3 points once
Assign 2 points at least once
Assign 1 point

Use no more than 12 total points.

Example (my own)

Archetype-Kolb-self-evaluation

note-I am misusing the Kolb Style array. However, my redeployment of it as a device for self-evaluation does provide me the means to better assert stylistic disposition in relationship to actual concrete learning contexts. The example here is generalized but takes into account–in a phenomenological sense–my real time introspective intuition on the nature of my own learning process. This is a more accurate process of evaluation than the formal instrument allows for.

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Penetrating Sensings – Coda.

Kalipo – Fractal from Pupillendriller on Vimeo.

david-bohm-scientist-similarly-thought-is-a-system-that-system-not

With reference to conversation or dialogue, a sketch of how the Reduced Bateson Set might be employed to draw out some tacit assumptions goers like this:

1. What are the systematic assumptions that support the amplification of a thought into a spoken presentation?
2. Are any of these identifiable assumptions traceable to a, in a, history of their inception?
3. What do those histories suggest when a history is compared to another history?
4. Are there underlying assumptions that are brought to light in doing this process of comparison?

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Penetrating Sensings II.

Krishnamurti said that “to be” is to be related. But relationship can be very painful. He said that you have to think and feel out all your mental processes and work them through, and then that will open the way to something else. And I think that is what can happen in the dialogue group. Certain painful things can happen for some people; you have to work it all out.

This is part of what I consider dialogue—for people to realize what is on each other’s minds without coming to any conclusions or judgements. In a dialogue we have to sort of weigh the question a little, ponder it a little, feel it out. You become more familiar with how thought works.

It isn’t necessary that everybody be convinced to have the same view. This sharing of mind, of consciousness, is more important than the content of the opinions. You may find that the answer is not in the opinions at all, but somewhere else. Truth does not emerge from opinions; it must emerge from something else—perhaps from a more free movement of this tacit mind. David Bohm, For Truth Try Dialogue

david_bohm_quote

Proprioception (PRO-pree-o-SEP-sh?n), from Latin proprius, meaning “one’s own”, “individual,” and capio, capere, to take or grasp, is the sense of the relative position of neighboring parts of the body and strength of effort being employed in movement.

In my view, “thought” is a kind of ruler that imposes its rules, hence it suppresses the spontaneous emerge of natural coherence. Any imposition by “thought”, such as a particular ideology, religion, or a predetermined topic, or having some kind of agenda, would ultimately block the natural flow of the dialogue which must be free to find its own way towards coherence. It cannot be brought about by conscious attempts.

“Thought” does have an important role to play; not as a ruler but more as a servant: it should serve to carry out the implications of what is revealed by the natural coherence that emerges out of the chaos resulting from anarchistic dialogue. So, the first thing “thought” must do is to become aware of its purpose and stop suppressing the very thing it should serve. But it is a rare ruler who voluntarily becomes a servant. William van den Heuvel, Dialogue and Anarchy

bohm-dialog-schema

David Peat recounts: “In an earlier posting we saw how Bohm believed that the laws of physics were contained within his physical body. On occasion he experienced this directly. Once when working on an equation he felt a strong sensation within his body and, as he continued to work, a counter sensation. These sensations appeared to correspond directly to the mathematics he was writing down.

Bohm spoke to Einstein about this who told him that when working on his field equations he would squeeze a hard rubber ball and note the sensations in his arm.

When thinking Bohm also had the habit of tossing a group of coins from one hand to another. This annoyed Robert Chambers who occupied an office separated by a lightweight partition from Bohm’s. Month after month he had to put up with the sound of Bohm’s pacing up and down and the jingling of coins.” via The Bohm Documentary

Three types of incoherence of thought:
1- Thought is oblivious to its being participative.
2- Thought stops tracing reality and autonomously executes like a program.
3- Thought establishes its own abductions, frames of reference, and methods for fixing problems, without also deconstructing how thought is a feature of the problem

Like in a dream from Jeremie Brunet on Vimeo.

Bohm Dialogue

The David Bohm papers at Birkbeck Library

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Penetrating Sensings I.

https://www.youtube.com/watch?v=SvyD2o7w24g

https://www.youtube.com/watch?v=EY_m4Aasp18

https://www.youtube.com/watch?v=TPcVSaW0eHo

https://www.youtube.com/watch?v=4iWcpBSwWWQ

https://www.youtube.com/watch?v=_HyQWsN_i6w

(1)

“The actual order (the Implicate Order) itself has been recorded in the complex movement of electromagnetic fields, in the form of light waves. Such movement of light waves is present everywhere and in principle enfolds the entire universe of space and time in each region. This enfoldment and unfoldment takes place not only in the movement of the electromagnetic field but also in that of other fields (electronic, protonic, etc.). These fields obey quantum-mechanical laws, implying the properties of discontinuity and non-locality. The totality of the movement of enfoldment and unfoldment may go immensely beyond what has revealed itself to our observations. We call this totality by the name holomovement.” David Bohm

(2)

In the free play of thought, creative intelligence responds to opposition and contradiction with new proposals.” David Bohm

dharma-wheel-gs

For me and my research into serendipity the notion of hidden connectedness yields to the notions of uninstantiated contingency and radial contingency. In the free play of uninstantiated contingency, sensitive (to radial contingency,) intelligence responds to possible fortuities and unknown potentials with new conjunctions.

Radial contingency means the possibilities that are located at the end of the spokes of a observer/participant’s awareness, as this awareness radiates outwardly toward other locations of awareness.

“The quantum field contains information about the whole environment and about the whole past, which regulates the present activity of the electron in much the same way that information about the whole past and our whole environment regulates our own activity as human beings, through consciousness.” David Bohm

Also, my experiential aesthetics being rooted in a theorization of generative learning are deeply informed by Bohm’s conception of enfoldment.

“Everybody has seen an image of enfoldment: You fold up a sheet of paper, turn it into a small packet, make cuts in it, and then unfold it into a pattern. The parts that were close in the cuts unfold to be far away. This is like what happens in a hologram. Enfoldment is really very common in our experience. All the light in this room comes in so that the entire room is in effect folded into each part. If your eye looks, the light will be then unfolded by your eye and brain. As you look through a telescope or a camera, the whole universe of space and time is enfolded into each part, and that is unfolded to the eye. With an old-fashioned television set that’s not adjusted properly, the image enfolds into the screen and then can be unfolded by adjustment.” David Bohm

David Bohm, Implicate Order and Holomovement (via scienceandnonduality.com)

Two Opposing Types of Order (via Learning to See Timelessness, everythingforever.com)

Interview (1997) with F. David Peat

David Bohm’s Theory of the Implicate Order: Implications for Holistic Thought Processes
Irene J. Dabrowski ISSUES IN INTEGRATVE STUDIES No. 13, pp. 1-23 (1995)

Morphic Fields and the Implicate Order A dialogue with David Bohm (Rupert Sheldrake)

David Bohm.net (curated home page || The David Bohm Society

Mandala-Bohm-quote

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Teaching Cartoon: Look On the Bright Side

teaching cartoon LOOK ON THE BROGHT SIDE

version of Relevance, pg.89 Seeker After Truth, Idries Shah

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Teaching Cartoon: Something

teaching cartoon

sources
(1) Miles Davis | (2) Ellen Degeneres | (3) William Hamilton | (4) Keiji Nishitani | (5) Chuang Tzu |
(6) Alan Watts (taken from You Don’t Have to Be Buddhist to Know Nothing, Joan Konner, ed.)

What can we learn from Buddhist moral psychology?
via OUPBlog | Oxford University Press’s Academic Insights for the Thinking World

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Signed Cosmos In an Ambiguous Multi-verse

Slide via Soren Brier  http://www.epicic.org/sites/default/files/Brier.pdf

Slide via Soren Brier
http://www.epicic.org/sites/default/files/Brier.pdf


Deana Neubauer 20 minutes on Biosemiosis

earlier on the blog
Professor Soren Brier presents 90 minutes Cyber[bio]semiotics, through Bateson, Luhmann, and Peirce

More Brier:

Cybersemiotics: A New Foundation for Transdisciplinary Theory of Information, Cognition, Meaningful Communication the Interaction Between Nature and Culture Søren Brier, PhD (pdf via Integral Review.org)

Cybersemiotics: Possible Levels of Ontologies of Signification Søren Brier, PhD (pdf via Arisbe, The Charles Sanders Peirce Gateway)

Anybody know of a ‘Kolbian’ pure experiential theorist–as opposed to applied theorist–fascinated by the potential for bridging its theoretical brain=mind supposition to the farther shore, the shore where variants of the mind=ecology theorizing of biosemioticians, enactivists, neurophenomenologists, or monist dynamical systems folks produce some intriguing possibilities for building a (social) cybernetic framework for grasping the nature of learning?

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Boojums, Anti-finality, Art, and Learning

Stephen Calhoun, fine artist, Cleveland Heights, Ohio 44118

African Alchemy – African Alchemy Inversion

 

I’ve been in the season of collecting desiccated Lily blossoms from the Lily patches in our yard and the yard of our neighbors, a retired couple. I walk over and show proofs and drafts of new pieces to ‘Mrs. Neighbor,’ when these involve stuff I’ve picked from the floor of their wonderful, large garden of perennials. The other day, I caught both of them and showed them the photo on the left, African Alchemy. Mrs. Neighbor always asks me to invert the image from the geometry I’ve decided upon. Once the photo was turned upside down–inverted–Mr. Neighbor almost immediately remarked that he liked the inversion better than the ‘pre-inversion.’

I like it better this way! (turned upside down)

I studied it. I nodded my head. I walked away wondering whether or not I could create a new piece out of the inversion, or, join the new pieces into a two panel, and new, piece. A new two panel piece could be immense, 74 inches wide by 54 inches in height.

As an artist of the sort of artist I happen to be, the feedback of a viewer which challenges me to pursue a specific experiment further is simply part of the territory my vision for my art and artistic life inhabits.

With respect to this transaction and response, my outlook intends for the transaction to admit a potential for recursion back into the unfinished project.

“Just the place for a Snark!” the Bellman cried,
As he landed his crew with care;
Supporting each man on the top of the tide
By a finger entwined in his hair.

“Just the place for a Snark! I have said it twice:
That alone should encourage the crew.
Just the place for a Snark! I have said it thrice:
What I tell you three times is true.” 

The Hunting of the Snark – Lewis Carroll

The predicate for the recursion is: uncertainty. There is no completed piece. My work obtains its imperfect goal by virtue of the engaged viewer. There is: the piece, the unaltered (abductive) experiential sense, the abductive experiential sense which requires an altered or alternate explanation.  Three times true.

But then I discovered that the rule of three was not invented by Lewis Carroll. It is far older and used to be called nolo episcopari: I don’t want to be a bishop. The idea was that when somebody was appointed bishop it was a given that they would be too humble to accept the post: that’s what Christian humility means. So they would say nolo episcopari meaning “I don’t want to be a bishop”. They were meant to say this twice as a matter of etiquette. On the third request they were meant to surrender and take the mitre. If they did not, if they said nolo episcopari a third time, it was assumed that they were telling the truth and a new candidate was sought. To say something twice may be mere manners, Truth speaks thrice. – Mark Forsythe, author, The Inky Fool

Kailash Awati ends his excellent article about Carroll’s The Paradox of the Learning Organization,

Conclusion. Experts and consultants have told us many times over that the journey towards a learning organisation is one worth making….and as the as the Bellman in Carroll’s poem says: “What I tell you three times is true.” Nevertheless, the reality is that instances in which learning actually occurs tend to be more a consequence of accident than plan, and tend to be transient than lasting. Finally, and perhaps most important, the Snark may turn out to Boojum: people may end up learning truths that the organisation would rather remained hidden. And therein lies the paradox of the learning organisation.

See also, The Hunting of the Learning Organization. A Paradoxical Journey – Paul Tosey, Univ. of Surreypdf

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A Trick

RavenStealsSun

Raven Steals Sun (NW Indian Creation Myth)

This week I offered up a trick to the Experiential Learning Community of Practice Study group. We were talking about the active negotiation and navigation of opposites/polarities that are obscured but also resolvable in the schema of experiential learning styles given by the schema of David A. Kolb, et al.

My trick involves deconstructing the simple pairings of the oldest experiential learning schema, FEEL/WATCH/THINK/DO.

learning_styles

Transformatiive-Moves-Kolb LC

What changes from quadrant to quadrant?
What stays the same?

example:
Feel & Watch
to
Think & Watch

Watch is retained
Feel transforms to Think


 

The list of ‘markers’ for my questions my trick from my position engages–a kind of note to self

open theoretical questions
where are the philosophically-minded theorists besides David and Alice?

style-based personality-oriented language vs. cognition-oriented dialectical, and conceptually lower order, operational language

folk psychological reification
assumption reduction

what are we really saying globally?
what are we really saying locally?
what are we really saying enactively at the individual scale?

fine-grained phenomenological description
are we using same language?

consensus terms shorn of their rootedness in the dynamic, fragile, humanistic
Kolb’s original complex, dialectically anchored, synthesis

instrumentalization and nominalization by way of the efficacy of assessment regimes conquers the modal theory

the normal nominal problem: why is ‘this instant’ described as ‘being’ [A]?
And, does anybody actually need to know ‘why?’ before instantiating the [A]?)

unengaged problem of normativity and nominalism
re-secure the global modal dynamics

IS there an answer to this: what we really agree to signify and mean when we speak of transforming our learning by moving from feeling to thinking, or from reflection to conceptualization, or any such whathaveyou move to another phase

Behind the Button

Behind the Button

Rumi:

If you could give up
trick and cleverness,
this would be the
cleverest trick.

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Two New Learning Cycles

3rd-Order-Unity-Schema

Recently I’ve been musing about how the learning cycle of David A. Kolb could be partially re-theorized in my novel social cybernetic terms.

Social Cybernetics: the system supposed by the engagement of enactive self-aware persons in relationship with one another, and, the system enabled for the purpose of making sense of the how and the what and the why–in this order–of intersubjective and intrasubjective knowledge creation, knowledge creation in turn in service to mutual construal and co-construal.

There are four sub-schemas depicted in the pretty pictures.

Discuss.

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Friendship: A Schema for Depth and Learning

Mandala

I have been reflectingintuiting over the past six weeks on my relationship with Ken Warren, and, the nature of active creative sustained depth-full relationship. This has been, is, almost a prototype of grief framed by bittersweet finality. This is both a ‘hard’ thing and a very good thing.

As I grapple with a phenomenology of deep relationship, very little of what I have been shaping over the last few weeks is inflected by interactions brought up and out from an ongoing relationship. I have been focusing on the unique qualities of my relationship with Ken. The implicit irony given by conceptualizing without solidarity is not lost on me at all.

FRIENDSHIP-HIERARCHY

This schema depicts one view of generalizations oriented to a foundational perspective. In turn, it is taken from the most basic interpenetrating levels, levels identified and discussed by Ken and myself. This schema represents the hand of deep relationship oriented to co-creative exploration, taken from the unique fingerprint of our relationship. Every deep relationship expresses a unique fingerprint.

In my view, the hallmark of deep exploratory relationship is that it is relationship founded by the transformation of instrumental relations into core depth orientation and action. Deep relationship is noetic.

Deep relationship is ironic in several crucial senses. First, such relationships demand what I term ‘open time’ orientation for the sake of turning away utility, and turning toward exploration. This further means that deep exploratory relationships are not mainly normatively useful. Secondly, exploration itself requires ‘heuristical’ flex within the open time modality; and this is instigative of the negotiation and transit and transfer of meanings, and the recursive chatter which soon enough finds any granted perspective to be ‘ironic’ in the given relation to some other perspective.

Ken and I cycled through this second aspect precisely in the way that the, his, foreordained could encompass both traditionalism and naturalism whereas, my notional contingency would encompass both fortuity and emergent spontaneity. We discovered early on that the spirited verticality is entangled ironically with soulful horizontality. This crossing, so-to-speak, constituted the background frame to our wandering, experimentation, and exploration.

Third, the introduction of a profound ludic element to the core orientation is clearly ironically situated in the way playing around pulls time out of its linear contour, and, amplifies the timelessness of the first order intrinsic motive; which is to assert here how play is motivated by virtue of play being enjoyable for its own sake. This is a baroque way of describing the experience of combinatorial flow in our relationship.

“Wow, I can’t believe we’ve been hanging out for four hours!”

Stephen Calhoun, experiential toolmaker

Deep Relational Matrix per Warren/Calhoun

(email me if you want the Warren-Calhoun Matrix in pdf)

In my idiosyncratic and syncretic phenomenology of profound friendship,  essential qualities of deep relationship are placed in the order of this matrix. The matrix proposes that such relationships possess qualities and dispositions of these types. Those qualities and dispositions in the flux of relationship are dynamic, whereas the apparent square form of the matrix is stable.

Typology given by the functional primes: A(nalytical) | E(xperiential) | I(ntoxicating) | C(ombinatorial)

In noting this, a relationship may be broadly typified. For example, Ken and my relationship was in the main Combinatorial, and its type in order was much of the time, C(IEA) The subdominant quality is an inferior quality, so our Combinatorial relationship could be very impractical. Although I have yet to conceptualize the dialectical primes and secondary polarities given in the matrix, it seems readily apparent that the basic oppositions are given in the pairings, C<>A, and E<>I.

Additionally, right now the rough appearance suggests the typology of the Analytical Psychology T/F, N/S, unequivocally associates with the relational primes:

COMBINATORIAL <> INTUITION
INTOXICATING <> SENSATION
EXPERIENTIAL <>FEELING
ANALYTICAL <> THINKING

Alas, all this is worked out without my favorite colleague and friend and co-explorer’s contemporary contribution. Our inquiry had begun to stir  into these elements the liberated psychoastrology and the experiential learning theory of my colleague David A. Kolb.

Still, Ken was very jazzed by our recent inquiries coordinated by our mutual sense that some of the deep noetic structures of organizations, such as public libraries or suburbs, were literally secreted in the profound dyadic relationships of persons in those kinds of communities.

(My considerations here are surely novel in their relation to what is a very small normative literature about depth-in-relationships–found within the scholarship about management.)

One way to work with these ideas is to imagine a controller for your close relationships and then conjure how you sometimes manipulate its regulatory dials.

Intentional control regulates relational dynamics and core 'co-performance'

Intentional control regulates relational dynamics and core ‘co-performance’

Let me know what you discovered in playing around with the dials!

Magician

The Matrix itself could be larger, and more robust. Because our own relationship comprised our principle laboratory, in our collaborative deconstruction of my promethean puer, and of Ken’s anima problem,  over the last year or so, we discovered a lot of shadowy elementals, darkened aspects, impersonal inversions, and hidden unconscious facts. Ken termed these occulted aspects. Those aspects obviously figure into, and would augment, the organization of the fuller set of generalizations of the qualities and dispositions of deep relationship.

 

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Teaching Story: What do you really want?

Library, Melk Abbey (inspir. for Name of the Rose), Austria

A young man decided to move his family, his wife and two daughters, to a set of small rooms in a building in Isfahan. His family’s new home was located a short walk away from the Sufi school the young man wished to join.

The man had just finished his regular studies and now hoped to support his spiritual aspirations. A small dowry and his wife’s support were his only practical foundation. Yet, the young man did not decide to move until he had received a letter of assurance from the school, stating it could modestly employ him.

With this letter in hand, and his family moved in, the young man walked to the school, stepped into the stone doorway, and gently knocked. After a moment, the door opened to reveal a very old man. The old man held the door half way open.

“I have come from the district of Lake Urmia to apply to your school. I have this letter in support of a small stipend.”

The old man didn’t budge, and told him, “We’ve been expecting you. The Pir has requested I grant you a job only in the light of following these instructions.”

“I am humbled.” responded the young man.

The old man stepped into the archway and closed the door behind him. Standing face to face with the young man, he reached into his robe and pulled out a leather bound book.

“Your job is simple: come to the school every day at 11am and sweep the doorway and then sit here, the man pointed to a bench cut out of the archway’s support, and greet visitors. If the visitor is holding a book like the one I am about to loan to you, summon me with four knocks and admit them into the inner hallway. After prayers, come back and go around to the rear of the building and sweep the entrance to the rear doorway. There is a bench there too.”

The man held the book in front of him with both hands.

“Nobody enters the school through the rear door. People leave the school through the read door. When you are doing your job there, the extra courtesy is necessary as someone departs the school through the rear door, ‘God be thanked.’ At 1 in the afternoon, come back to the front, sweep the exterior entryway, and, spend the remainder of the hour sitting here on the bench and helping visitors.

Extending the book so that the young man could grasp it, the young man slowly brought the book into his possession.

“The book you have now is blank. On its pages you are to write your reason for hoping to join our school.”

Clutching the book, the young man bowed and lifting his head, told the old man,

“I will review my reasons and summon the single most excellent one and inscribe it on the first page of the book.”

The old man bowed, “I will see you tomorrow at 11 in the morning.”

star2

The young man waited until the old man had gone back into the building and shut the door. He heard the snap of the latch, and turned and walked to his new home.

The next day, the young man began his new job, and, he also hoped, he had begun to transit a short term before his being admitted into the school. On his first day he admitted two young men. Nobody left through the back door. He went home at 2pm.

On the second day, he admitted no one, and no one left, but, at the very end of the day, the old man from whom he received the book, stepped out onto the front entryway just as the young man stood up from bench to go home.

After greeting the young man, the elder asked, “Have you entertained and inscribed your reasons for joining us?”

Thrilling to hear the question, the young man lifted his book and gently opened it to the first page, turned it around, and with a graceful thrust, supported it while showing the page to the old man.

The old man looked down, read what the young man had penned, looked up, and told the man,

“I am not the judge of reasons. Nevertheless, I know that there are more reasons than this single one. Please write down all the reasons and do not omit a single one.”

The young man heard this beseeching request and bowed, turned the book back around, and closed it and lowered it. Again, waiting until he heard the snap of the latch, he left and walked back home.

So it was began a long sequence of days. Every now and then he would admit a young man through the front door, and, much less frequently, he would greet a departing elderly man as he left the building through the rear doorway.

Late every evening, the young man would contemplate his reasons, and enter new ones into pages in the succession of pages of the book.

Every day, at the end of his work day, the old man would read the new entries and return the book to the young man, and always remark,

“Surely, you know of more reasons?”

At first, that there were more reasons surprised the young man. Soon enough, the young man came to both reason or conjure new reasons effortlessly.  He’d go to the school, do his job, let a few men in and honor the fewer old men departing, and, he’d end each day with his presentation and the old man’s, by now, ritual injunction.

The young man’s efforts to discover his additional reasons became more difficult as time wore on. Along with this, for the first time, that other young man were entering the school, and that each entrant carried their own book, began to test the young man’s resolve.

star2

He persevered even as his nightly contemplations became woven with doubts. His biggest doubt was this: ‘where in this book full of reasons is the one reason?’

He wrote this down in the book. He followed it with a passage,

‘I have no more reasons. There are no more reasons.’

The next day, the fortieth since the young man had arrived for the first time at the front door of the school, the young man opened the front door for two young men, and, he honored a single very elderly old man departing from the rear door.

At the end of the day, the old man stepped out into the entryway and extended his hand with the palms faced upwards to receive the young man’s book. The young man set the open book on the old man’s palms. The old man lowered his head and read the three most recent passages.

Raising his head slowly, the old man waited for the young man to raise his eyes to meet his own. The old man’s palms, now empty. remained turn heavenward.

“Young man, would you please follow me?”

He opened the door. The young man, in a state of shock, stepped through the front doorway. Both men were in a small hallway. The old man opened the inner door. He swung the door to his chest and softly told the young man,

“On the other side of this door is a library. You will not have to search for the single half filled shelf. Please place your book on that shelf. Next, proceed to go through door at the very rear of the library.”

The young man calmed himself, took a deep breath, silently thanked God, and stepped through the inner doorway. He came into an immense illuminated room. To his left and right stood from floor to ceiling many tiered book shelves filled with books. The books were bound the same as his own book was bound. The young man slowly walked down the single aisle that ran between the library’s left and right book collections.

He walked almost to the end of the room and its shelves of books before he spotted on his right a low shelf. The shelf was partially filled with books, and below it was, apparently, the last empty shelf in the entire, immense library. He placed his book on the shelf. He turned in a complete circle to take in the entire library. Then he turned toward the second door, opposite the door he had come in through at the other end of the long aisle.

He walked up to the door, placed his right hand on the knob and turned it, opening the door. He stepped through the door and discovered he was standing in the rear doorway he knew so well. A young man reached out and gently held his right elbow.

“God be thanked.” The young man dropped his head, let his hand down, and bowed. He then sat down on the bench.

“There is only God to be thanked.” He told the seated young man. With that, the man walked back around the building toward the street. As he turned down the street to go home, he mused to himself, ‘This has been a day like no other.’

When he got to his house, he suddenly felt elated. Turning the door knob, he swing the door open. A very young girl he did not know greeted him,

“Grandpa!”

sufiteka

 

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Friendship: Negative Capability, Unfinished Impositions, Irony

Stephen Calhoun, fine artist, Cleveland Heights, Ohio

The Caller, Stephen Calhoun (2013)

Loss of a person, of a close frriend or of a family member, presents a challenging process which won’t let go as it impels me through its requisite travail.

At the same time, the outward conventions of concern and courtesy basically allow for a restoration of human contact in the collective terms of concern and courtesy, and, sure, in the terms of grief and mourning.

These expressions are helpful, even as the expressed kindnesses and concerns seem to me to reach around the really bare, and profoundly forward-pitched facts. Of course, I would do the same thing, in approaching somebody’s loss, in approaching a ‘death in the family.’ Except, at the same time, I would be always holding back my usual, or my habitual, curiosity.

I would reign in my researcher’s soul.

What is actually going on?

I previously mentioned, or I think I did so, that in the weeks between meeting Ken for the first time and our second meeting, he reported to me that he had read my entire web site and blog. At the time he made this report, I didn’t know really what kind of ‘reader’ was Ken. Still, I was very impressed because he had begun what we came to call, ‘the forensics;’ and I had begun the same process. Furthermore, apparently, we shared this similarity, we both knew more data is better than both a little data, and, the thin positive capability through which a little data and bad guesswork are joined together.

Gone! Okay, what is actually going on with you Stephen? This is the question that can be addressed to me.

I do bring in, and try to warmly receive, the heartfelt substitutions for this non-obvious question. Oh, it was not a non-obvious question to Ken. When my mother passed away in early 2012, he asked me,

“What is going on?”

And, he kept asking. I’ll miss his researcher’s tenacity! If somebody doesn’t ask me this question, he or she is missing the boat. I’m not missing it, I’m in it.

I have put much of the actual goings on ‘with me’ in the aftermath of my loss, ‘out there,’ here, on my blog. (This blog is iteration number three, begun five months after meeting Ken in the fall of 2004.)

To review:

1. Shocked!

Friendship
2. the LOVE BASIS
3. COMBINATORIAL questing
4. active DECONSTRUCTION
5. the ANIMA PROBLEM
6. interlude: what you don’t know, give into
7. interlude: process and reality
8. NEGATIVE CAPABILITY, Irony

Ken would have appreciated why the number of posts is eight. Hey, I’m throwing out clues here!

He and I agreed on a great great deal, although as I have tried to make clear, Ken was entangled by his enthusiasms, whereas I am mostly afraid of my own; (so, I trained myself to be a fallibilist.)

Also, I feel as if I need to be careful. But, it isn’t also true that anybody should feel he or she is to be a second fiddle. Heck, go for it. Life is unpredictable. And, you’re unlikely to figure out in advance when your last breath is steaming down the tracks.

Close relations are my second highest value–and are so for reasons I’m able to express. Ask me. Go for it.

Stephen Calhoun, fine artist, Cleveland Heights, Ohio

The Green Man (Stephen Calhoun

Ken and I spent a lot of time deconstructing what to us–to maybe only us–was the single most bloody problem in the ‘scape of modernity, (that:) the fundamental problem is relational incapacity, not deficits in rationality or critical thinking.

Note, the structure goes from Shock to Negative Capability. It goes from oh no, shit! to soul!

Yes, it was terrific and quite medicinal, perhaps even karmically medicinal, to feel really extremely thoroughly known by Ken, yet, I’ve mapped out the foundation to be: going from the LOVE BASIS to the COMBINATORIAL. Ken and I were sensemakers, this is what we did over many thousands of hours. Why?

What is actually going on?

Why? …such a good question. We never discussed explicitly dialogical recognition (Charles Taylor,) yet when we together took up the cause of the noetic public library we sorted out a deep congruence about the micro problems come to coalesce around the macro problems of–within the pragmatics of praxis in a library–reification, instrumentalism, objectification, dehumanization, and, well, how it is, apparently, easy to rip the fucking heart of a library out of its cavity, and place in this cavity a bunch of 3D printers.

Similarly, most societal problems at the scale of the kind of civics citizens actually can effectively practice, are initiated in the first order by the atrophy of the human ability to actively know one other. Ken and I understood our diagnosis would deconstruct this order of knowing. Then, for the sake of reanimating the civic heart and civic capacity for making sense, we worked over how in a city or in a library how citizens might collaborate on a new, deeper (3rd) order of interpersonal and intrapersonal knowing cum relationship.

In the light of the ideal of authenticity, it would seem that having merely instrumental relationships is to act in a self-stultifying way. The notion that one can pursue one’s fulfilment in this way seems illusory, in somewhat the same way as the idea that one can choose oneself without recognizing a horizon of significance beyond choice. Authenticity a picture of what a better or higher mode of life would be, where better and higher are defined not in terms of what we happen to desire or need, but offer a standard of what we ought to desire. (Charles Taylor)

Ken and I spent zero time slapping each other on the back when we discovered, for example, we both were familiar with Paolo Freire. It was all matter-of-fact because it is who you are, not what you know, and, so, study for the love of the quest. Train first! Deploy, drill down, together stick our hands in the muck.

What is actually going on?

When we turned this around, our critical chops came to meld Ken’s learned Saturnian thrust with my edge-seeking Promethean swing. Ken possessed this aspect, one that was like the boy with a hammer, the boy who would swing his hammer at everything; and, I, an actual complexed puer, possessed a kind of penetrating Apollonian cynicism, and, also I, a Batesonian, was able to stand back a bit. (Well, I didn’t want to get accidentally rapped by the hammer.) Yet, when we got going. . .

we’d cover stuff very very quickly. ‘Marx was not even a horrible psychologist, yet Russell was on the money in noting Marx was a Christian heretic.’ ‘Jung only had an inkling that he had birthed a psychology and its daughters from his lapsed Lutheran brow, and that his psychology’s wider applications were somewhat covertly undermined by this creation story.’ ‘There are short paragraphs in the Tibetan Canon, or the best haiku, which could right now replace and improve every word Ken Wilber has ever scribbled.’

‘cover’ doesn’t mean getting it correct.

Ken, by the way, fulfilled the demands of authentic relationship with many many people. He and I were in a synergistic profoundly complementary relationship, and spent no time gratuitously or otherwise aggrandizing how great was our relationship, except we did once briefly consider some of the contingencies and fortuities and errors which had to slowly collapse, like a holy wave function organizing its effective reality, or ‘reality,’ and do so over two lifetimes, all for the sake of being able to efficiently and cleanly deploy together the practical and/or explosive tools our dialectical instigations, spontaneous poetics, and channeled intuitions, came to evoke and muster.

Did it help our effort that we happened to have both traveled through some of the same ideational and metaphysical lands? See: Interlude #3 tomorrow.

Nevertheless, our learned congruency was like a picture pasted to the jig pieces of a puzzle. With time, and it still is going to take time no matter what, two people working together can piece the puzzle together without having to refer to the ‘parted’ picture on the surface of each piece.

What Ken and I disagreed about: particular ramifications. For example, the ramifications implicitly of this perspective:

Ken, you should just give up trying to trick me.

Ken respected where I could not go. I had occasion to remind him earlier this year that “such respect then leads irrevocably to my Promethean liberation of Astrology and Psycho-astrology,” (and how I came to amputate various fixities from their thin causal relations.)

I had planned to take him (this summer) through The Reduced Bateson Set. (Oh well.) We had begun to recast some of the developmental fixations in learning theorizing and in specific theories, like the theory of my friend, David Kolb. Obviously, to where the action learning of our entwined dialectical picking and drumming would have led to, is about as unknowable as an unknown could be.

I had submitted a Cube-O-Probe, as a visual poem, to House Organ. Ken rarely specified the ways in which our workplay was influencing his numerous other projects. But, he was a boy with a hammer! He took his set #2 of Cubes and fearlessly interpreted their message on behalf of astrologers, poets, and nieces.

Kenneth Warren
One deep congruency we arrived at, we came to right at the beginning. Love basis.

Another lesser, and vital congruency, brought forth one of the essential fundamentals able to support our mindful and creative travels: as it happens, an exquisitely sensitive humane esotericist breaks bread with a mercurial edge-seeking flatlander because the whole cause of inverting assumptions and sometimes having to mulch them is shared and equally served by two radically different sensibilities–except for, as Rumi noted, our “fleshy hearts.”

We traveled and never went anywhere. We made a road trip to the Target in North Olmsted for the sake of a veteran who had just rented a crib in Lakewood but didn’t have a bed.

h/t Lakewood Observer

h/t Lakewood Observer

We made a bunch of trips to Wadsworth in support of our fellow traveler, Daniel and his public library.

“Ken, would you please try to keep at least one hand on the wheel?”

YoungFrankenstein

When I had reason to remind Ken that I am, by disposition, a “deep ironicist,” he told me this assertion perplexed him. I told him,

“Come on Ken, you’re the one who titled me, Dr. Puck.”

Then, I explained to him what imperatives are driven by chops, negative capability, good/bad fortune, large collections of devices and heuristics, multitudes of perspectives, plus the ability to rappel down to the “meta,” and, I went on,

“then there are also all those just-in-time intuitions blowing into your scheme like neutrinos stream through the material world, except you and me grab at ’em and we bring the intuition back alive, from wherever was its ‘wild,’ and you stick ’em to your wall, They always seem to stick.”

“Yeah, Ken, your sort of an ironicist too.”

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Interlude #2 Play

Stephen Calhoun, fine artitst, Cleveland Heights, Ohio

Bardo B, a (Stephen Calhoun, 2014)

This re-intensification of the body, which restores our bond to an original intensity that resists traditional static notions of the cosmos and the human, of man and the universe, can best be called “spirit” or “spirituality” (thugs). Though the German words Geist and Geistigheit are admittedly better than their English equivalents, even they are not entirely free of substantialist and idealist nuance. To render thugs as “mind” or “consciousness” would only make matters worse. Not only do these terms miss out on the range of meanings that attach to “spirit” and “spirituality,” they perpetuate the fallacy of reducing to a “thing” what is really a dynamic center that radiates in all directions, animates the whole of our life, and “touches” us in every activity and dimension.

The consequences of seeing corporeality and spirituality as degrees of intensity are far-reaching. At one stroke, this standpoint demolishes the naive dualism that has inflicted upon us an obsession with things–material and immaterial–and opens us to the liberating idea of pure process in which all opposites are ultimately dissolved. Note the following passage in the SGra-thal-‘gyur-ba,

Since anyone endowed with a body (lus-can) is pervaded by mind/mentation (sems)
There does not exist anyone endowed with mind/mentation (sems-can) who does not [exemplify the process of the] dissipation [of old and worn-out structures, sangs] and the unfolding [of new dynamic regimes, rgyas]

Translating the passage into modern language, the living body is “matter” occupying space according to its degree of intensity. Insofar as this intensity is not perverted by the conceptualizing-reifying intellect, it is what we have called “spirituality” (thugs). Put in more experiential terms, our very corporeality is our spirituality in the sense that both are an expression of a single superordinate potentiality that has become real in our Befindlichkeit (roughly “contextuality” “situatedness”) and attunement to a wholeness into whose fullness we must grow.

(Herbert Guenther, Ecstatic Spontaneity. Saraha’s Three Cycles of Doha

HARRIET GRATWICK: Well, explain epistemology, it’s …

CHARLES OLSON: Oh, how you know. Or the belief that we–that there is knowing. And it was invented by a man named Plato. Episteme is his invention, and it’s one of the most dangerous inventions in the world is the idea that there is such a thing as knowledge. But if you take it the process way, again, to talk like any of us here that comes to this point in the century, [Arthur M.] Young here is wonderful talking how I mean process. I think he loses the other thing, the Real, by saying it, and involving himself with words like “determinism.” But, that’s O.K., I mean one is apt to overfall today because the work is so crucial.

(Under the Mushroom, anthologized in Muthologos Charles Olson Lectures and Interviews)

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Interlude #1 Perfume

Stephen Calhoun, fine artist, Cleveland Heights, Ohio

Bardo, A (Stephen Calhoun, 2015)

Indivisible

Forgive & let go
open the head
free the heart

be wary of vengeance
a life for a death

if you can’t
see anyone entire
there’s no one
there

not even you
aha aha

death is a giving up
risen as having gone
to be

the theatre of art
the spirit of fact

what you don’t know
give into

what the mind thinks
happens

(Vincent Ferrini, The Pleroma, 2008)
Kenneth Warren wrote the Introduction.

Pomegranates

A young man had finished his schooling and thus was hanging around the house.

His mother told him, “It is exactly the right moment to figure out what you are going to do with your life.”

The young man nodded his head. He also decided to get out of the house and spend more time in the village and observe what was going on every day there–because he hoped he would discover a clue about what he was to do.

For most of the next month he did exactly this. Over those weeks he found himself gravitating to a healer, a specialist in the ills of the back and spine. He observed people barely able to make it through the front door because their pain was so bad. He observed people returning after their treatment too. He figured these were follow up visits. These people were apparently free of back pain.

One day he announced to his mother,

“I’m going to ask the good back doctor, Dr. Fine, if he will take me on as an apprentice.”

His mother turned to him and nodded.

The young man felt good about his decision. One morning he knocked on the door moments after he had observed Dr. Fine arrive for the day’s consultations and treatments. He asked the doctor if he might need an apprentice. The doctor thought for a long moment and replied:

“Yes, you can join me as a student. All you’ll be required to do is watch closely, and, hold all your questions until I come to feel you have spent enough time watching.”

The young man thought to himself, ‘Simple enough,’ and nodded, and told Dr. Fine,

“Thank you very much!”

Over the next several months, the young man arrived everyday at the same time, put on a white lab coat, and, dutifully watched Dr. Fine work with, and on, his patients. As his time being watchful grew, the young man’s list of questions began to shrink.

Then one day, a middle-aged gentlemen somehow dragged himself into the examination room in a terrible state and in pain so great it was hard to watch. But Dr. Fine took a history, had the man lie down and rest, and then sent him home after asking him to make an appointment for a week later.

The young man was surprised by this case. All the previous worst cases looked the same: Dr. Fine would take a history, do an examination, have the patient lie down and rest for an hour, and then he would give the patient a quarter of a pomegranate. He would direct the patient to eat a tenth of the pomegranate each morning. Finally he would schedule a follow up to take place three weeks after the ten day course.

The young man had been Dr. Fine’s watchful apprentice long enough to see how wonderfully effective the pomegranate cure was for the persons stricken with the most terrible back afflictions.

This case was different. At Dr. Fine’s request, this same patient came back three times, and, each time he was sent away without the curative pomegranate. Finally, on the fourth visit, Dr. Fine gave the man the usual course of pomegranate.

A month later this same patient strode through the door for his follow-up appointment. He declared himself ‘a new man,’ and Dr. Fine nodded his affirmation.

The young man bit his tongue. Still, when Dr. Fine closed up for the day, as both stood on the small front porch, the young man turned to Dr. Fine and put to the good doctor his very first question,

“I have to ask this question, for I am disturbed to observe you give your worst cases the pomegranate medicine on their first visit, yet this patient today was made to wait a month. Why?”

The doctor put his hand on the young man’s shoulder,

“You see, every case is actually different, and is unique in its own way. The patient today presented a very difficult case and, likewise, the treatment recognized this, for where many unique cases are resolved by the pomegranate and healing regimen, in this man’s case, his difficulties could only be resolved by time and pomegranates.

With this, Dr. Fine, nodded, turned in the direction of walk home, and departed for the day.

(Adapted from a cassette recording of a presentation of Idries Shah.)

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Friendship: The Cut, and Combing the Matrices

Stephen Calhoun, fine artist

Archi for Kenneth Warren (S. Calhoun, 2010)

In the upper right hand section of this collage is a vertical white line. Actually, up close, it looks like somebody took a knife to the art work. This vertical line is very critical to the capture of an essential quality of Kenneth Warren, and it carries over to our friendship.

He and I had two interchangeable terms we employed to describe this essential conception: (1) the cut, (2) the amputation. The conception refers to what is taken away, plus, as a consequence, what then is the new result.

All amputations are revolutionary. -Ken Warren

MAtrix template-Warren-Calhoun #3 Love

Warren-Calhoun Matrix #3

One of the principal patterns Ken and I utilized when we workplayed together was for me to leverage whatever were his intense enthusiasms of the moment–and Ken fueled himself by combusting momentary enthusiasms–as seeds for what Ken called learning devices. This particular pattern is grounded in our combinatorial intuitions, in which Ken’s foreordained particular enthusiasms would be integrated with my intuitions focused on practical ways to evoke spontaneous learning/insight.

Ken smartly suggested my designer’s aesthetic was rooted in my fundamental frame for my collection of frames, Flatland. Flatland is neither complement or denigration. Flatland was shorthand; it encapsulates my social cybernetic outlook, my fallibilist daemon, and my insistent bias that stakes development in essential ways to ecstatic contingencies/novelties/serendipities. Flatland was what Ken surmised from my describing what I meant by ecstatic organization.

Ecstatic Organization–not a normative term–means human development for which human agency is not a first or second order predicate. This is another way of asserting development which takes place because the enactive agent has become a momentary subject of generative/chance operations. One does not command these operations, rather, the operations command–to a degree–you. In ecstatic organization, agency responds rather than initiates.

I had developed no shorthand term for Ken’s own collection of lenses. Nevertheless, we kept coming back around to “egregorics,” esoteric embeds, hermetic poetics, and the foreordained. There is this accessible differentiation between the two of us: I would articulate entanglements because an entanglement may be disentangled or unwoven, while Ken would articulate embeddedness, and so in this he would also articulate primal and prime structures and inevitable types of necessary relations.

The entanglements given by my Flatland are yang; the ’embeds’ of his foreordained outlook are yin. Entanglement is related to disentanglement, while Embed stands alone. Entanglement and Embed(dedness) comprise a dialectical pairing. Factors are entangled, features are embedded. With entanglement/disentanglement/embeddedness we have the imaginal three seeking for the imaginal transcendent fourth. By filling out the formula in this way, I have offered a short hand way to describe how Ken and I operated over the years.

This basic operational formula also was brought to near on IN4tuity‘s work in the public library space. For example, the physicality and traditional humane principles of the deep institutional public library bring forth the embedded elemental aspects, while it is the aspirational flux of the library’s human ecology that brings forth its entanglements. In essence, what IN4tuity does is support the restoration of the embedded, yin, foreordained structure for the sake of disentangling and reweaving the human aspirational ecology of the library.

Matrix template-Warren-Calhoun #2

Warren-Calhoun Matrix #2

My limitations are much more severe than were Ken’s own limitations. This Matrix #2 makes this fact clear because it expresses a quadrant I could not enter into, the upper left quadrant.

Over the last two years Ken and I accomplished three major deconstructions. It could be said: we quested after something uncertain, and we ended up accomplishing three certain deconstructions. Note: deconstructions disentangle entanglements.

First, we deconstructed my puer aeternus complex, to reveal its Promethean, (or innately rebellious,) thrust. I’ll summarize this in a future post, Friendship: the Anima Problem. (In this deconstruction the analytic content was a series of dour big dreams of mine.)

Second, we deconstructed the Psychoastrology within the confined terms given by my limitations. Paradoxically, disentangling astrology from the stars came to liberate it for the purpose of developing an experiential learning device. So, this quest produced a powerful experiential learning device, the Cube-O-Probe.

Third, we ‘deconstructively’ applied the Paychoastrology to the Experiential Learning Model of David A. Kolb. This quest remains unfinished, yet some of the findings were also incorporated into the Cube-O-Probe.

Ken and I also spent a good chunk of quality time for the sake of preparing Repairing the Opposites, Doubling Stars, Turning Swine Into Pears, a program presented at The C.G. Jung Center of the Analytical Psychology Center of Western New York in December 2014. Those preparations laid the groundwork for our designing an experiential learning devise, the Heaven and Hell Archetypal Evaluation, testing it, and, in turn, this led us to the co-counseling moment given by the first deconstructive quest.

Matrix template - Warren-Calhoun#1

Warren-Calhoun Matrix #1

Matrix #1 puts Ken and I together in archetypal terms. It’s paired with a Psychoastrological Matrix that probably is drawn up in one of Ken’s notebooks.

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Friendship: Meta All of the Above, and Combinatorial Experience

Stephen Calhoun, fine artist

The Old Alchemist, (S.Calhoun 2012)

John M. Reisman wrote an amusing, and sometimes edifying, book about friendship, Anatomy of Friendship (1979.) At the beginning he provides a survey of luminaries, all men, with something to say about friendship. Reisman’s luminaries are: Plato, Aristotle, Cicero, Montaigne, Emerson, James, Freud, Adler, Sullivan, Erikson, Lecky. The men of this list wander around friendship like the blind men hope to grasp the real elephant.

For friendship is nothing else than an accord in all things, human and divine, conjoined with mutual goodwill and affection, and I am inclined to think that, with the exception of wisdom, no better thing has been given to man by the immortal gods. Some prefer riches, some good health, some power, some public honours, and many even prefer sensual pleasures. This last is the highest aim of brutes; the others are fleeting and unstable things and dependent less upon human foresight than upon the fickleness of fortune. Again, there are those who place the “chief good” in virtue and that is really a noble view; but this very virtue is the parent and preserver of friendship and without virtue friendship cannot exist at all.
Laelius de_Amicitia – Cicero

(Even if I sustain Reisman’s masculinist prejudice, I could reel off a bunch of additional luminaries, guys such as Rumi & Shams, Shakespeare, Kant, Levinas, Jung, Carl Rogers, and contemporary thinkers such as Tversky and Kahneman and Christopher Bollas.)

To build the field of fields about friendship would tackle the odd structural contradictories: the masculine scholarship presents findings begun in ancient times, yet, because friendship is so able to be idealized and because it is almost the prototype for one-sided relationship–say, with respect to its good object relations–this same literature is–in the scheme of such bodies of work–modest, while friendship itself in important ways is a boring subject matter.

The latter point merely suggests middling aspects, friends are often taken for granted, and, friendships are often low risk relationships. As a subject friendship has been covered in philosophy as a subject of moral and ethical philosophy; in evolutionary biology as a subject attached to altruism; and within psychology, for example, there are instructive forays into a relational dyad’s journey from ‘Other’ to Forgiven.

Then there are the implications given by reflexive folk psychology. Indeed, how do we step back from a relationship for the sake of evaluating what really happens in the friendly meeting, engagement, and interpsychic penetration of minds?

Folk Psychology intrigues me because the mediation of minds provided by friendship is, theoretically speaking, worked out by the praxis implicated at some higher order in a theory theory, or simulation, or phenomenological reckoning; or, to bring this closer to my own sense, such a praxis embodies enaction that encompasses whatever works and plays in the relational moment of mediation.

Confucius said, “There are three friendships which are advantageous, and three which are injurious. Friendship with the uplight; friendship with the sincere; and friendship with the man of much observation:-these are advantageous. Friendship with the man of specious airs; friendship with the insinuatingly soft; and friendship with the glib-tongued:-these are injurious.” Analects 16

As I have come to view it, the most local intersubjectivity is that through which two persons share: the perception, the fact, the conceptual apprehension, the dream, the hope, and, the fear, the anger, the sorrowful. From these mutualized offerings, also, the two (now) subjects, may step back.

Additionally, as Ken and I came to together understand, this stepping back returns the single, or individual subject, into his or her home frameworks (Stephen,) or collection of lens (Ken.) For our local intersubjectivity, its meta-content was both object and action. We didn’t usually spend much time at all explaining our frameworks/lens.

Stephen Calhoun, fine artist, Cleveland Heights, Ohio

The Unity of Entanglement (S.Calhoun, 2015)

Our mutual receptivity was subtle.

Years ago, while networking at a meeting, I got into some matter at hand, and the first response from the person I was talking with, was:

What you have just told me is so abstract!

I replied.

What is abstract to you, is completely concrete to me.

This never came up in Ken and my dialogues. We never talked about why it was how easily we could access being in phase with each other. Although, I suspect in our conversations through which we came to put a lot of pressure on the overly-structural personality typology of C.G. Jung/John Beebe/J.L. Giannini, we touched upon possible reasons for subtle typological alignment, and, the varieties of (what I term) phase alignment that exemplified our not needing to explain background concepts and frames to each other.

We joined my social cybernetic classes with our deconstruction of Analytical typology, and with his astropsychology.

For example, we might analyze the entanglement (my term) or embeddedness (Ken’s term,) of the Nf (intuitive feeling,) and implicit thinking sensation of the “conceptually apprehending” or sorrowful mental function (my term,) and, likewise, “conceptually apprehending” or sorrowful consciousness, (his term.) The distinctions given by different mutual terms would be, in effect, translated once or twice

We seemed often over the last three years to be most of time in a sweet Emersonian spot.

Yet, there would be no reason to review the “masculinist” perspectives on friendship with a view toward differentiating and nailing down the particulars of our quest-filled friendship. Ken and my friendship was: all of the above. We would put our selves together, select our instrument, and then play.

What was most thrilling was the topline: Ken and I partnered so as to make exploratory investigations, and the principal alchemical property of our quests is easy to characterize:

Our intuitions–my ENF and his INF–came together in deeply compelling brushwork that was all about setting to the canvas of instantaneous learning our combinatorial intuiting, where we would discover insights both as discerning paired subjects, and, at the very same time, as a unified investigator.

Forward processing, on the other hand was very different for Ken and me. He journaled and took detailed notes and enthusiastically worked our findings over. Whereas I captured short notes and cues, and went onto to other external possibilities.

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Friendship: the Heart of a Matter

The Human Race (2011-Stephen Calhoun)

The Human Race (2011-Stephen Calhoun)

(My aim is to write a bit about my friendship with Ken Warren, and these thoughts are additionally targeted to capture some resonant musings about the nature of friends, friendship, and, other related topics.)

My close friend from Vermont, Bob Buckeye, told me during a phone call in 1992, ‘Since you’re stuck in Cleveland for the moment you should look up Ken Warren, the director of the Lakewood Public Library.’

(Bob Buckeye was from Lakewood and, in fact, had been a football star at Lakewood High School in the late fifties. I met him after moving to Middlebury in 1976. He was the Abernathy Special Collections librarian at Middlebury College. Yet his connection with Ken was mostly established by both men being in the community of scholars and poets and publishers gathered around: the projective verse of poet Charles Olson, the Black Mountain ideal, Gloucester poetics, and the post-romantic sweep of New England literary experiments, pragmatics, and a distinctive American mythopoetics.)

A Heart of the Matter

I first walked into the Lakewood Public Library sometime in 1993. My twin brother, Timothy, a poet, had ended his own life in early March. At the time, I was helping manage a coffee house, and I warded off my depression by spending almost all my free time in the many libraries in northeastern Ohio.

As a library rat, I would evaluate a library’s usefulness as a matter of closely checking out its collection of music, philosophy, psychology, religion, science, history, biography, and, then go further by also checking out whether anthropology and sociology had been given a coherent location. One acid test I used was to learn if the local cataloging was enslaved by the Library of Congress’s sometimes mistaken descriptions captured in their controlling master record.

Lakewood Public Library was the most intoxicating library I ever walked into. Its collection was full of unusual volumes. I spoke to Bob Buckeye about this and he simply told me, “It is Ken’s collection.”

I did not meet Ken until the fall of 2004. I do not know why I didn’t look him up. Actually, it would have been commonsense at anytime between 2000-2004 to send him a letter and a resume. I did not do so. Bob Buckeye called me up and asked me if I would like to come over to Lakewood and have drinks with Ken and him.

We had drinks at an Irish pub a block away from the library. As we walked toward it, Bob told me ‘Ken really knows his Jung.’

I leaned toward Ken, and told him, “Know me as Jamesian.”

I have during the course of my life twice spontaneously engaged a stranger in what Star Trek describes as a mind meld. This was one of those times. Ken and I basically shut Bob out as we discovered our shared affinity for the Analytical Psychology, and, the phenomenological turn in anthropology. Plus, there was at Ken’s hand a practical opportunity; and so he explained to us his vision for his library playing a much more intentional and active role in supporting what he called new transmissions for the sake of enriching civic experience.

At the time, Judith Buerkel, my original partner in squareONE: experiential toolmakers, was in the last phase of her terminal illness. We had closed down our working partnership in 1999. Nevertheless, I had maintained the squareONE web site. After our initial meeting, and over the next few weeks, Ken began to send me emails about what he was reading on my web site. He may the only person who read my entire web site.

Judith Buerkel, great friend, squareONE partner

Judith Buerkel (1941-2007), great friend, squareONE partner, diverger “who through stuff from the future back to me the converger in the present”

Our relationship took off over the matter of The Lakewood Observer project, although over the next year or so, I only recall meeting with him one-on-one a handful of times. Yet, we met one on one in an amazingly prolix manner by way of email. Not only were there the copious project emails shared among the small group of advisors, but there were tens of emails sent back and forth between the two of us, for the purpose of sustaining our unique circuit, (his terms.)

(Coincidentally, my scholarly interest in serendipity was inspired by my designing a “Boasian” style survey and training ‘street anthropologists’ to survey the community as it presented itself in its natural flow. The singular question the survey was designed to address was: What brought you to Lakewood? )

In late 2005, Ken hired me to work in the technology department at LPL. He told me to work with my supervisor to use my chops to carry forward (something like) an active anthropological thrust and use it to implicate experience, community, and civic knowledge. (Italics are Ken’s terms.) To this I would fold in action learning. As well, I was given close to free reign to program and present experiential learning in the library and do so under its auspices. He and I both knew we were onto a new vision of experience and the library.

By July, eight months into the best job I ever had, my little engine that could jumped the tracks. I resigned in August. The precipitating drama and aftermath led to a falling out between us. Later, Ken retired from LPL at the end of 2008.

On December 2, 2009, after we had had no contact for a little over three years, I received the following email:

Dr. Puck:

I read your Palin post.

I would suggest the paranoia you notice in Palin and around her is a
pathology of the feeling function, wildly amplified through both her
own extraversion and the media. The coincidentia oppositorum hinges on
her hustle bump feel with the brainy Obama.

Love,

Ken

Love is the only word that mattered in this reconnecting email, busted into my in-box from out of nowhere. This email restarted our friendship. It turned out his wanting me to know about an impression of his–evoked by my blog post–was a simple key, and it was a key able to turn the lock and open back the door.

I responded in kind. We dove back into each other. In this final phase of our friendship, it soon became exponentially expanded by our mutual willingness to sustain and deepen it based in the most essential simple glorious fact of our communion, that the high communion worth being drawn through, and becoming devoted to, is the one founded in love.

Ken and I never explicitly noted this core basis for our befriending togetherness beyond simple shared affirmations and confirmations. Yet, it was the prime script. The closest we ever came to acknowledging it by way of discussing it took place early on in the first year after we had met one another, when we discussed the flux of narcissistic aspiration, woundedness, healing grace, love, and, love as action, while we worked over a book we both had read, Transformations of Narcissism in Self-Realization by A. H. Almaas.

In early 2010, we forgave each other without reanalyzing and endorsing any narrative about the messy events of the summer of 2006. We knew without speaking of it about the reparative function of our communion.

All the sundry details of our Emersonian dialogs are absolutely secondary to the fact of our befriending communion. We both happen to base our relations in love. What followed was merely the dance set in motion as the response to our reed song.

A thin, bright
reed song.

If it fades,
we fade.

Coleman Barks, version of Rumi

We both were anchored to this essential beingdoing. And, as it was with Ken, and as it remains with me, this is the foundational rock of our relationships. and of our relating. In Ken’s case, this informed tens of relationships.

This love basis is mediated by its contexts, duties, unknowns, and its aspects which are shadowed, if not completely hidden..

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