4 - Why Now? The Historical Context: – Roger

Orgill, M.B.E.

The ideals and objectives of the various youth movements emerging towards the end of the last century were ‘firmly based on cultural, moral and spiritual values which clearly reflected educational needs and the aspirations of society at that time. They were however tempered primarily by the Christian faith and underpinned by military discipline and royal patronage.’ This was the period of Empire and vastly different to today’s multi-faith - multi-cultural society.

Statement of aims and objectives of the early outdoor education and training centres also gave prominence to ideals and values but with specific reference to the influence of the outdoor experience and landscape settings.

For example:

 ‘We seek to provide a healthy outlook which will combat the temptations that our highly civilised life affords. In a society which offers such safety and security the questing spirit of adventure must be provided for, and the challenge and comradeship which the hills and moors can offer is beyond doubt a rich alternative to the luxuries and easy pleasures of urban life. It is part of every child’s heritage to know and understand his earth; to be at home in wild and magnificent places knowing how to find security and having confidence and ability to overcome obstacles. There is a spiritual value in the awesome splendour of the mountain scene and the humility of man’.

(Lancashire Education Authority’s - Whitehough Camp School established in 1938).



“The purpose of the Training Centre is to use the excellent natural surroundings offered by mountain, loch and forest, to experiment with forms of education which will assist the individual to discover his or her physical, mental and spiritual potentialities. Infinite opportunities for leadership are available for those who seek it. Initiative, observation, courage and humility are qualities demanded from good citizens as well as from intelligent exponents of open air activities”.

(Glenmore Lodge was the first civilian mountain training school in Britain. It was officially opened by the Secretary of State for Scotland in September, 1948, and was administered by the Central Council of Physical Recreation on behalf of the Scottish Education Department).

Such statements no doubt had their origin in an earlier romantic period in which mountaineering was born.

Samuel Coleridge for example saw excursion into the mountain environment as an escape from ordinary routine and the stimulation of his innermost spirit.

“The farther I ascend from animated Nature, from men and cattle, and the common birds of the wood and fields, the greater becomes in me the Intensity of the feeling of Life”.

G.M. Trevelyan, the distinguished historian and first president of the Youth Hostel movement in 1929, reflected again on the importance of the natural world in both social and spiritual well being:-

“Our ancestors, for countless ages, lived and worked in the country, influenced in their everyday life, some consciously, other unconsciously, by the surrounding scenes, by country sights and sounds. That was what inspired our higher literature and poetry, and the commoner songs and music of Elizabethan and other periods, and gave spiritual force to their religious and intellectual activities. More generally speaking, the presence of nature reconciled man to his life. The modern Englishman, though he is taught more in school and reads and hears more news than his forefathers, lacks something which they had in all ages past. The physiological ailments of our time, our discontent and failure to accept and enjoy life, are largely due to this sudden imprisonment of our population in the cities far from all natural sights and sounds.

If man has been a country dweller for hundreds of thousands of years, he cannot, in a single century, be cut off from nature without suffering harm. Holidays in the country, the mountain, hill and plain, are a mitigation of this evil, and a source of spiritual power and joy which must affect, both directly and indirectly, all the activities of the coming age”.

It felt appropriate to include a footnote as the background is particularly relevant to the workshop theme and future developments.

The Wrekin Trust - for adult spiritual education was founded in 1971 by Sir George Trevelyan [1906-1996] a nephew of the historian G.M. Trevelyan. Seen by many as the father of the New Age movement, his entire working life was single-mindedly dedicated to the achievement of one goal – the awakening of people everywhere to a renewed sense of spirituality and a love of our earth. Educator, mountaineer and craftsman, he was as a Gordonstoun master also involved the pioneering of the Aberdovey Sea School in the early war years and the birth of the Outward Bound Movement.

“We are in the second Renaissance. In the first, our ancestors explored the seas and discovered new continents. In this our present age, we are setting out to explore the cosmos and reality”.

Towards 2000 and Beyond

In the second half of this century, the publication of Rachel Carson’s - “Silent Spring” (1963), the first view of Planet Earth in early space flights, the impact of Jim Lovelock’s - Gaia hypothesis (1979) amongst many other significant developments, have caused us all to think deeply about values and our way of living. Awareness of our predicament has been heightened through global communications technology in an increasingly consumer-driven materialistic society creating greed rather than meeting needs; a society which remains inherently unstable in respect of national and international tensions and conflict. It is little wonder that there is a yearning for a new or planetary consciousness - of ethics and values by which to live if we are to survive into the next millennium.

In relation to social and economic oppression, economic warfare, cultural intolerance, crime and the disregard for the environment, Ervin Laszlo in the long awaited Club of Budapest report - “3rd millenniumthe Challenge and the Vision” states:

“This cycle must be broken at its point of greatest flexibility, and that is the development of the spirit and consciousness of human beings. Achieving this objective does not pre-empt the need for socio-economic development with all its financial and technical resources, but calls for a parallel mission in the spiritual field. Unless people’s spirit and consciousness evolves to the planetary dimension, the processes that stress the globalized society/nature system will intensify and create a shock wave that could jeopardise the entire transition toward a peaceful and co-operative global society. This would be a setback for humanity and a danger for everyone. Evolving human spirit and consciousness is the first vital cause shared by the whole of the human family. Essentially and crucially, it comes from each person himself and herself. An individual endowed with planetary consciousness recognises his or her role in the evolutionary process and acts responsibly in the light of this perception. Each of us must start with himself or herself to evolve his or her consciousness to this planetary dimension; only then can we become responsible and effective agents of our society’s change and transformation. Planetary consciousness is the knowing as well as the feeling of the vital interdependence and essential oneness of humankind, and the conscious adoption of the ethics and the ethos that this entails. Its evolution is the basic imperative of human survival on this planet”.

Closing Remarks

In thanking everyone who had contributed to the workshop as speakers, workshop leaders, facilitators and all participants, many having travelled a considerable distance to attend, a particular vote of thanks was given to Brahma Kumaris staff who, not only hosted the event and provided a unique atmosphere at the Global Retreat Centre, but also provided the administration through the London Office.

The Background to Consortium Partners:

Brahma Kumaris World Spiritual University

The Brahma Kumaris have been working for the last sixty years in the field of human resources, in particular in the area of helping individuals to develop spiritual and moral values in life. The University has 3,500 branches in over 70 countries offering educational programmes for people of all ages with youth as one of its special focus areas. At present the University is working in consultation with global educators, representatives of the Education Cluster UNICEF (New York) and the Early Childhood & Family Education Unit UNESCO (Paris) to develop and implement the Living Values Educational Programme world-wide.

Other special projects that have been developed for young people include “Young Women of Wisdom”, a series of courses and seminars in self esteem for young women aged between 16 and 25 and “Give One - Take One” a values based programme for young people aged 15 to 25 years. The University has general consultative status with the Economic and Social Council for the United Nations and consultative status with UNICEF.

Brahma Kumaris World Spiritual University, Global Co-operation House, 65 Pound Lane, London, NW10 2HH, Tel: 0181 727 3350 Fax 0181 727 3351 E-mail: london@bkwsu.com www.bkwsu.com

Foundation for Outdoor Adventure

A national body committed to research, education and promotion of the values of outdoor and adventurous experiences for young people. The Foundation was established following the publication in 1989 of the Hunt Report In Search of Adventure; a study of the opportunities for adventure and challenge for young people.

The Hunt Report presented the strategic challenge: “that every young person in the United Kingdom should have the opportunity to take part in adventurous outdoor activities.”

The Foundation for Outdoor Adventure promotes:

 recognition and awareness of the value of outdoor activities for all young people

 a better understanding of the role of outdoor adventure in their development

 equality of access to and involvement in outdoor adventure at all levels

 good practice by all those who organise and lead adventurous activities

The Foundation for Outdoor Adventure, 33 King St, Covent Garden, London WC2E 8JB, Tel: 0171 497 0414

John Muir Trust

The John Muir Trust is a Conservation Organisation dedicated to the protection of wild places. It was founded in 1982 and takes it name from John Muir who is a Scottish/American Conservationist who set up the idea of National Parks in the United States. The Trust, through land ownership has purchased five areas in the North West of Scotland and Skye and it tries to manage these in a sustainable manner, mainly involving the local community in managing and running these Estates. A recent development for the Trust is the John Muir Award which is a national educational programme aimed at getting young people to be involved in conservation; we want young people to discover and explore wild places and take active responsibility for their protection. Through that Award we have found a lot of young people wanting to explore values and spirituality and that is why the Trust is involved in this conference. We feel that exploration of spirituality and values is the next step for the Trust, rather than just through land ownership.

John Muir Trust, 41 Commercial St, Leith, Scotland, EH6 6JD, Tel/Fax: 0131 624 7220

Email: JohnMuirAward@compuserve.com

The Rank Foundation

The Rank Foundation is one of the most established and best thought out funders of youth work; it is also one of the largest. In 1995 the Foundation invested nearly £7 million in voluntary organisations of which over £2 million was given in 178 grants to youth projects. The Rank Foundation is the second biggest giver to youth work after the Prince’s Trust. What makes it different as a grant giving Trust is its ongoing commitment to the work that it supports together with a strategic approach to investing in youth.

The Rank Foundation, Sunnyside, Great Strickland, Penrith, Cumbria CA10 3DF

Tel: 01931 712 320 Fax: 01931 712 674 Email: ranksni@aol.com

Spiritual, Moral and Cultural Development (SMCD) - Workshop Leader: Bertie Everard

[Extract from Conference Report: Association for Outdoor Learning/Outdoor Education Advisor’s Panel 1996 Joint Conference. - ‘Spiritual, Moral and Cultural Development’]

Where are we now?

The de jure position is that all maintained schools are statutorily required to promote the spiritual, moral and cultural development of pupils and of society, and OFSTED is required to report on how they do so.

The curriculum for a maintained school satisfies the requirements of this section if it is a balanced and broadly based curriculum which:

(a) promotes the spiritual, moral, cultural, mental and physical development of pupils at the school and of society; and

(b) prepares such pupils for the opportunities, responsibilities and experiences of adult life. [Education Reform Act 1988 HMSO: London p1:1 (2)]

The meaning of these terms has been defined by OFSTED:

2.2.1 Spiritual development relates to that aspect of inner life through which pupils acquire insights into their personality which are of enduring worth

3.3.1 Moral development refers to pupil’s knowledge, understanding, intentions, attitudes and behaviour in relation to what is right and wrong ….

5.5.1 Cultural development refers to pupils’ increasing understanding and command of those beliefs, values, customs, knowledge and skills which, taken together, form the basis of identity and cohesion in societies and groups ….[1994 Discussion Paper]

Mortlock (1984) has identified this spiritual development as development of an awareness of and respect and love for self, coupled withan awareness of and respect and love for others and the environment. This development is enmeshed with the individual’s physical, mental and emotional development.

The de facto position was characterised by the Group in terms of ten features:

1. There is a mismatch between ERA Clause 1 and the over-prescriptive curriculum:

2. There is no consensual response to the statutory requirement to promote SMCD;

3. Many schools are uneasy about demonstrating SMCD achievement, and hence fear OFSTED interrogation;

4. There is a dearth of usable criteria for measuring progress along the SMCD dimensions;

5. There is over-dependence on anecdotal evidence, and yet a shortage of incontrovertible data about life-changing experiences triggered by Outdoor Education (OE);

6. OE is perceived as contributing more to personal and social development (PS) than to SMCD;

7. OE Centres are having difficulty in applying Mortlock’s ideas on spiritual development in the outdoors;

8. Environmental educationalists are more confident that they cover SMCD than other educationalists;

9. ‘Guided reflection’ is vital for spiritual development; there is a need to make time for this and to ask the right questions to trigger it;

10. International comparisons show that UK primary schools place more emphasis on ‘individualism’ (USA, even more) than on teamwork, co-operation and corporate feelings.

Where should we be going?

Common visions identified were:

 the ability to articulate how Outdoor Education helps SMCD;

 agreement on moral/spiritual/cultural aspects should be encouraged by Outdoor Education;

 the provision of concrete exercises of practical value to classroom teachers using Outdoor Education;

 higher priority for independent activity by young people, parity of esteem between Outdoor Education and academic approaches;

 evidence that Outdoor Education yields more effective SMCD outcomes than classroom teaching;

 the training of teachers to undertake effective Outdoor Education;

 an expectation that all pupils will go on residentials leading systematically to planned SMCD outcomes;

 the use of Outdoor Education to change prevailing societal values;

 the use of Outdoor Education to induce a sense of something greater than self, acceptance of societal ground rules and celebration of diverse cultures;

 through Outdoor Education, the provision of opportunities for spontaneity, respect, openness and physical and emotional space;

 the addressing of issues of who am I? Mind, soul, beauty, relationships, sustainability etc.

An effective programme will enable pupils:

 to live with other people, respecting their rights and property;

 to increase their awareness of living, working and playing positively with people whose views, beliefs, values, knowledge and skills are different to theirs;

 to develop an understanding of what it means to take personal responsibility for their actions and the effects these might have on others;

 to have time to reflect on their experiences/feelings during the course and to consider what they have learned about themselves;

 to learn what it means to work positively in a group situation in order to effectively meet a challenge;

 to understand the benefits of doing the best for themselves and others who rely on them in specific situations;

 to be monitored during their course and to agree on the positive outcomes in terms of personal development and the outcomes to be relayed to school for personal profiles and records of achievements.

How shall we get there?

The group focused on concrete proposals. Its vision statement was to ask NAOE to produce a recipe book, containing practical ideas for classroom teachers and others working with young people.

The book will:

 clearly identify specific skills and competences linked to SMCD, with a variety of practical examples and descriptions of how these can be achieved through OE;

 be broad enough for people in different stages of development;

 be linked to the whole school policy, to be relevant to those in schools;

 take account of people’s different abilities to review in groups;

 optimise the developing relationships between the facilitator (teacher, youth-worker etc.) and the group;

 identify relevant values and education material and adapt it to OE;

 be indexed so as to be easily accessible;

 be focused and selective in the choice of tasks, while offering scope for the creative facilitator to adapt the exercises to particular circumstances;

 including explanations of task management (eg resources needed, number of people for whom suitable, age groups for whom suitable, safety aspects etc.).

It was anticipated that the booklet would be about 16 pages of A5 costing about £5. There was also a need for a more elaborate loose-leaf photocopiable manual.

Inglorious Wordsworths / Michael Paffard - Synopsis by Brian Ware, O.B.E.

1. Inglorious Wordsworths.

A study of some transcendental experiences in childhood and adolescence by Michael

Published by Hoddard and Stoughton 1973

Paffard

In his foreword Sir Alistair Hardy, F R G S, a distinguished scientist, wrote that 'I believe this work to be an outstanding pioneer contribution to the natural history of man. It may well be a landmark in its particular field. Few books have excited me more. Michael Paffard is a man with an academic literary background and not a scientific training, yet it is clear that he has the same spirit of inquisitive enquiry which propelled the famous field naturalists of the last century.'

Michael Paffard writes that 'I have told the story of an expedition into largely unmapped territory: I have collected specimens and caught glimpses of a landscape at once familiar and mysterious.' As a lecturer in English at Keele University, and a keen student of Wordsworth, he set up his study by first meeting groups of sixth form students and undergraduates in the Keele area. He told them that he was undertaking a piece of educational research for which a large number of volunteers were needed to complete a questionnaire fully and honestly. He gave no hint about the purpose of the research. Over 500 questionnaires were distributed, together with an addressed envelope in which the respondents could seal their replies and a promise that the replies would remain anonymous and confidential.

The questionnaire contained 22 questions of a general nature concerning the respondents life at home, school or university and a key question (No. 10) relating to a paragraph from the autobiography of naturalist W. H. Hudson, 'Far Away and Long Ago', in which he describes a transcendental experience in his youth. Respondents who had had an experience in any way similar were asked to describe it fully. Of the 475 questionnaires completed and returned, 222 respondents answered the key question describing an astonishing variety of experiences. Paffard allows them to speak for themselves by quoting their own words extensively and providing a very interesting analysis. Herein lies the particular value and fascination of the study.

Reviewing the transcendental, mystical or similar kind of experience Paffard notes that 'they were more commonly associated with solitude than company, with evening or night rather than other times of the day, and with being outdoors in the country rather than indoors or in urban surroundings’. To those of us active in the world of 'outdoor learning' it is significant that Paffard found that 80% of the experiences described occurred out of doors, specifically mentioning the countryside, nature, mountains, hills, moorlands and also the sea, lakes and rivers.

In the early chapters Paffard discusses Wordsworth as the classic example of the nature-mystic and considers aspects of the autobiographies of C S Lewis and A L Rowse. In concluding chapters he reiterates his belief that transcendental experiences are 'intriguing, significant and deserving of closer attention than they ordinarily receive! But what is their significance? Do they matter? Arethey aesthetic or religious? Do they have consequences for good or ill? He contrasts the views of H G Wells and Aldous Huxley on these questions.

2. Toward a Psychology of Being by Abraham H. Maslow An Insight Book, 2nd edition, published by D.Van Nostrand & Co., New York and London. 1968

The American psychologist devoted two chapters in the book to what he calls 'peak experiences', based on interviews with some 80 individuals and written responses by 190 college students. The importance he attaches to these experiences for what he calls 'self- actualizing' people (that is to say well balanced and mentally healthy people) can scarcely be exaggerated.

He writes 'The peak experiences of pure delight are for my subjects among the ultimate goals of living and the ultimate validation and justification for it. That the psychologist should by-pass them of even be officially unaware of their existence, or what is even worse, deny a priori of possibility of their existence as objects for scientific study, is incomprehensible!

3. Mysticism - A study and an Anthology. by F. C. Happold. A Pelican Original 1963

The author writes, 'the characteristic of mystical experience is not determined by the level of awareness at which the experience takes place, but by the quality of the experience at that level. We shall, however, regard as falling within the scope of our study a range of experience which we shall maintain may rightly be called mystical, which extends far beyond that advanced and rare state which medieval writers called contemplation. While a few attain to that high state of mystical experience when it becomes a distinct form of consciousness, there is s wide range of spiritual and aesthetic experience which, I would maintain, is of the same character and proceeds from the same source. A man may be a mystic who is not, and never could be, a contemplative. There come to many the sudden moments of intuitive perception, elusive, fading quietly, but of deep significance, illuminations which they feel reveal to them new facets of reality.'

4. Islands of Healing - a Guide to Adventure-Based Counselling by Jim Schoel, Dick Prouty and Paul Radcliffe. Published by Project Adventure Inc., Hamilton, (USA) 1989

The authors identify moments in Adventure-Based Counselling when 'peak experiences' emerge during a challenging task when 'things can just come together' for a group. On such occasions the experience facilitates the bonding of participants to the group and to a deeper understanding of the healing and growth process.

5. Surprised by Joy -the Shape of my Early Life. By C. S. Lewis Fount paperback. New Edition. 1998

Michael Paffard suggests that C S Lewis believes that many people have memories of experiences in their childhood or adolescence which had for them a unique, though often ill-defined, value and importance. His experiences of 'Joy' are precisely the kind of transcendental experience with which Paffard was concerned in his study. They provide evidence that such experiences are shared by and intelligible to many other people.

Brian Ware