Experiential Learning Quotes

Love is priceless experiential learning that can breathe life into a story that does not show us as glorious heroes or unsatiable egos but as patient and expectant partners.( "Morning after")

Life (as you call it) is an opportunity for you to know experientially what you already know conceptually. You need learn nothing to do this. You need merely remember what you already know, and act on it.

Get out of our heads and learn to experience the world directly, experientially, without the relentless commentary of our thoughts. We might just open ourselves up to the limitless possibilities for happiness that life has to offer us .

Remember, your highest goal is learning, and only in action does true, experiential learning occur. This is what you climb for.

My spirit gets nourished in faraway places. Sometimes I wonder if it's a biological need, perhaps a biological flaw, that compels me to seek the excitement and challenge that comes of being in a place where nobody knows me. Other times I think that my compulsion to settle into communities that are different from the ones I know is related to my passion for experiential learning. I learn best and most happily by doing, touching, sharing, tasting. When I'm somewhere I've never been before, learning goes on all day, every day.

He was persuaded of the reality and significance of human choice; he believed that experiential learning was a far more powerful approach to personal understanding and change than an endeavor resting upon intellectual understanding; he believed that individuals have within themselves an actualizing tendency, an inbuilt proclivity toward growth and fulfillment.

Time. The one important thing that I believe is more powerful than even God.

The biggest lesson of my life – self-respect comes from respecting others; it is a two-way street.

Failure is our greatest teacher

My strength is my ability to think differently

The greatest power, even in today’s world, comes from the human mind

When we test our own limits, we can know our potential

If we are to truly evolve and grow, it’s not enough to read about concepts. We must also incorporate them into our lives. Unless they are applied, and unless their worth is verified and validated through personal experience, their influence will be minimal. To really be effective, learning also has to be experiential.

Our techniques were the products of experiential learning; they were developed by agents in the field, negotiating through crisis and sharing stories of what succeeded and what failed. It was an iterative process, not an intellectual one, as we refined the tools we used day after day.

Sufism is experiential. Capacities, even those for learning beyond a certain point, are provoked by Sufis, by one's own efforts and what results from them, and by an element of what is referred to by Sufis as the Divine.

It is debatable whether blind faith is truly faith at all. Faith is the perceptive gray area where scientific facts meet an individual's experiential truths - the extreme of the former is left feeling in the dark whereas the latter is caught blinded by the light. By proper scientific method, it is intellectually dishonest for me to declare the existence of God with utmost certainty, but to my individual spirit, I would be intellectually dishonest to deny the existence of God even for a second. This leaves the best of both worlds, as the believer is called to be able to give reasons for his faith, a deviation from mere fantasy.

At most schools, the social, intellectual, and spiritual components are confined to separate experiential spheres. We party, we learn, and we contemplate the metaphysical, but we rarely do all three simultaneously and en masse. Maybe most college students aren't looking for spiritual euphoria from their schools, but I can't say I blame the ones who are.

How deluded we sometimes are by the clear notions we get out of books. They make us think that we really understand things of which we have no practical knowledge at all. I remember how learnedly and enthusiastically I could talk for hours about mysticism and the experiential knowledge of God, and all the while I was stoking the fires of the argument with Scotch and soda.

I'm buried beneath an avalanche of papers, I don't understand the language of the country, and what do I do about a kid who calls me "Hi, teach!"? Syl INTRASCHOOL COMMUNICATION FROM: Room 508 TO: Room 304 Nothing. Maybe he calls you Hi, teach! because he likes you. Why not answer Hi, pupe? The clerical work is par for the course. "Keep on file in numerical order" means throw in waste-basket. You'll soon learn the language. "Let it be a challenge to you" means you're stuck with it; "interpersonal relationships" is a fight between kids; "ancillary civic agencies for supportive discipline" means call the cops; "Language Arts Dept." is the English office; "literature based on child's reading level and experiential background" means that's all they've got in the Book Room; "non-academic-minded" is a delinquent; and "It has come to my attention" means you're in trouble.

When clients relinquish symptoms, succeed in achieving a personal goal, or make healthier choices for themselves, subsequently many will feel anxious, guilty, or depressed. That is, when clients make progress in treatment and get better, new therapists understandably are excited. But sometimes they will also be dismayed as they watch the client sabotage her success by gaining back unwanted weight or missing the next session after an important breakthrough and deep sharing with the therapist. Thus, loyalty and allegiance to symptoms—maladaptive behaviors originally developed to manage the “bad” or painfully frustrating aspects of parents—are not maladaptive to insecurely attached children. Such loyalty preserves “object ties,” or the connection to the “good” or loving aspects of the parent. Attachment fears of being left alone, helpless, or unwanted can be activated if clients disengage from the symptoms that represent these internalized “bad” objects (for example, if the client resolves an eating disorder or terminates a problematic relationship with a controlling/jealous partner). The goal of the interpersonal process approach is to help clients modify these early maladaptive schemas or internal working models by providing them with experiential or in vivo re-learning (that is, a “corrective emotional experience”). Through this real-life experience with the therapist, clients learn that, at least sometimes, some relationships can be different and do not have to follow the same familiar but problematic lines they have come to expect.

Coming back to America was, for me, much more of a cultural shock than going to India. The people in the Indian countryside don’t use their intellect like we do, they use their intuition instead, and their intuition is far more developed than in the rest of the world. Intuition is a very powerful thing, more powerful than intellect, in my opinion. That’s had a big impact on my work. Western rational thought is not an innate human characteristic; it is learned and is the great achievement of Western civilization. In the villages of India, they never learned it. They learned something else, which is in some ways just as valuable but in other ways is not. That’s the power of intuition and experiential wisdom. Coming back after seven months in Indian villages, I saw the craziness of the Western world as well as its capacity for rational thought. If you just sit and observe, you will see how restless your mind is. If you try to calm it, it only makes it worse, but over time it does calm, and when it does, there’s room to hear more subtle things—that’s when your intuition starts to blossom and you start to see things more clearly and be in the present more. Your mind just slows down, and you see a tremendous expanse in the moment. You see so much more than you could see before. It’s a discipline; you have to practice it. Zen has been a deep influence in my life ever since. At one point I was thinking about going to Japan and trying to get into the Eihei-ji monastery, but my spiritual advisor urged me to stay here. He said there is nothing over there that isn’t here, and he was correct. I learned the truth of the Zen saying that if you are willing to travel around the world to meet a teacher, one will appear next door.

Genius loci literally means genius of place. It is used to describe places that are deeply memorable for their architectural and experiential qualities.

Everything I have learned has not come from books, it has come experientially over time under pressure walking with Christ". ~ R. Alan Woods [2012]

APPENDIX REJUVENATING YOUR BRAIN Don’t retire. Don’t stop being engaged with meaningful work. Look forward. Don’t look back. (Reminiscing doesn’t promote health.) Exercise. Get your heart rate going. Preferably in nature. Embrace a moderated lifestyle with healthy practices. Keep your social circle exciting and new. Spend time with people younger than you. See your doctor regularly, but not obsessively. Don’t think of yourself as old (other than taking prudent precautions). Appreciate your cognitive strengths—pattern recognition, crystallized intelligence, wisdom, accumulated knowledge. Promote cognitive health through experiential learning: traveling, spending time with grandchildren, and immersing yourself in new activities and situations. Do new things.

All of this is good but great teachers engineer learning experiences that maneuver the students into the driver's seat and then the teachers get out of the way. Students learn best by personally experiencing learning that is physical, emotional, intellectual and spiritual. John Dewey had it right in 1935 when he espoused his theories on experiential learning. Today we call this constructivism.

Following Strupp (1980), clients change when they live through emotionally painful and long-ingrained relational experiences with the therapist, and the therapeutic relationship gives rise to new and better outcomes that are different from those anticipated and feared. That is, when the client re-experiences important aspects of her primary problem with the therapist, and the therapist’s response does not fit the old schemas or expectations, the client has the real-life experience that relationships can be another way. When clients experience this new or reparative response, a response that differs from previous relationships and that does not fit the client’s negative expectations or cognitive schemas, it is a powerful type of experiential re-learning that readily can be generalized to other relationships (Bandura, 1997).

The upside of approaching spiritual practices like an experiment is that there can be no failure, only different outcomes. Whatever happens, you will learn about yourself and your relationship with the divine along the way.

By identifying impermanence as a fundamental characteristic of existence itself, rather than a problem to be solved, the Buddhists are encouraging us to let go our hold on illusory solidity and learn to swim freely in the sea of change.

This ability to stand back and calmly observe my inner dramas, without rushing to judgment, is foundational for spiritual seeing. It is the primary form of “dying to the self” that Jesus lived personally and the Buddha taught experientially. The growing consensus is that, whatever you call it, such calm, egoless seeing is invariably characteristic of people at the highest levels of doing and loving in all cultures and religions. They are the ones we call sages or wise women or holy men. They see like the mystics see.

Our inner experience is that which we think, feel, remember, perceive, sense, decide, plan and predict. These experiences are actually mental actions, or mental activity (Van der Hart et al., 2006). Mental activity, in which we engage all the time, may or may not be accompanied by behavioral actions. It is essential that you become aware of, learn to tolerate and regulate, and even change major mental actions that affect your current life, such as negative beliefs, and feelings or reactions to the past the interfere with the present. However, it is impossible to change inner experiences if you are avoiding them because you are afraid, ashamed or disgusted by them. Serious avoidance of you inner experiences is called experiential avoidance (Hayes, Wilson, Gifford, & Follettte, 1996), or the phobia of inner experience (Steele, Van der Hart, & Nijenhuis, 2005; Van der Hart et al., 2006).

Montessori believed that if children were exposed to a safe, experiential learning environment (as opposed to a structured classroom), with access to specific learning materials and supplies, and if they were supervised by a gentle and attentive teacher, they would become self-motivated to learn. She discovered that, in this environment, older children readily worked with younger children, helping them to learn from, and cooperate with, each other. Montessori advocated teaching practical skills, like cooking, carpentry, and domestic arts, as an integrated part of a classical education in literature, science, and math. To her surprise, teenagers seemed to benefit from this approach the most; it built confidence, and the students became less resistant to traditional educational goals. Through this method, each child could reach his or her potential, regardless of age and intellectual ability.

The sutras liken reincarnation to the relationship between teachers and students. A singing teacher teaches students how to sing. His students learn techniques and benefit from direct experiential advice from their teacher. But the teacher doesn't remove a song from his throat and insert it into a student's mouth. Similarly, reincarnation is a continuity of everything we have learnt, like lighting one candle from another, or a face and its reflection in a mirror.

Authentic self-worth comes from an internal value system, not from simple achievement. Self-worth comes from the positive results of your effort. You may have learned something about yourself or gained the experiential confidence to attempt more difficult challenges. These effects are genuinely valuable. The achievement itself, however, is no reason for an elevated sense of self-worth. You might not have learned anything from your “success,” or you could have learned something equally valuable by not meeting your objective. Here’s the complete scenario for performance-oriented self-worth: If you have a string of weak performances, you’ll be down on yourself in general, creating a destructive downward spiral. If you climb well half the time, you’ll be the passive recipient of reward half the time, and of punishment the other half. If you manage to climb well all the time, you’ll get the dubious reward of becoming an egomaniac with a precarious self-image, destined for a crash. You can look forward to an old age spent in endless rehash of past days of glory. If you think about it, no matter how well you climb, tangling up your self-worth with your performance is a lose-lose situation.

What is clear is that Scripture requires both head and heart, and you need to see it not just as a text but as the very words of God. This will encourage you to pay close attention to the very words he uses, but it will also compel you to feast on those words as light-shedding, wisdom-dispensing, and life-giving counsel from on high. For all your longing for God to speak, to make his will plain and his plan clear, you should be daily immersed in God's Word. This is his voice, his will, and his plan made known to you. Consider these words, "Make your face shine upon your servant, and teach me your statutes." God's face shines on you when you are learning - experientially - his Word.

Helen’s research in the field of epistemology, the science of “how we know what we know,” helps explain why. There are two different types of knowing: “Separate Knowing” and “Connected Knowing.” Here’s an illustration of the differences between the two. You have a “separate” or intellectual knowing of an apple if you can recognize a picture of the fruit, understand that it contains the seeds of the plant, or talk about its health benefits. You have a “connected” or more experiential knowing of an apple when you hold one in your hand, feel the waxy texture of the skin, smell it, and taste it. Separate knowing is abstract. Connected knowing is concrete. Combining these two ways of knowing can give you a more comprehensive level of understanding. You learn about the apple and you taste it.

Western rational thought is not an innate human characteristic; it is learned and is the great achievement of Western civilization. In the villages of India, they never learned it. They learned something else, which is in some ways just as valuable but in other ways is not. That’s the power of intuition and experiential wisdom. Coming back after seven months in Indian villages, I saw the craziness of the Western world as well as its capacity for rational thought. If you just sit and observe, you will see how restless your mind is. If you try to calm it, it only makes it worse, but over time it does calm, and when it does, there’s room to hear more subtle things—that’s when your intuition starts to blossom and you start to see things more clearly and be in the present more. Your mind just slows down, and you see a tremendous expanse in the moment. You see so much more than you could see before. It’s a discipline; you have to practice it. Zen has been a deep influence in my life ever since. At one point I was thinking about going to Japan and trying to get into the Eihei-ji monastery, but my spiritual advisor urged me to stay here. He said there is nothing over there that isn’t here, and he was correct. I learned the truth of the Zen saying that if you are willing to travel around the world to meet a teacher, one will appear next door.

Using magnetoencephalography, a technique that measures the weak magnetic fields given off by a thinking brain, researchers have found that higher-rated chess players are more likely to engage the frontal and parietal cortices of the brain when they look at the board, which suggests that they are recalling information from long-term memory. Lower-ranked players are more likely to engage the medial temporal lobes, which suggests that they are encoding information. The experts are interpreting the present board in terms of their massive knowledge of past ones. The lower ranked players are seeing the board as something new...[de Groot] argued that expertise in the field of shoemaking, painting, building, or confectionary, is the result of the same accumulation of experiential linkings. According to Erikson, what we call expertise is really just vast amounts of knowledge, pattern-based retrieval, and planning mechanisms acquired over many years of experience in the associated domain. In other words, a great memory isn't just a byproduct of expertise; it is the essence of expertise. Whether we realize it or not, we are all like those chess masters and chicken sexers- interpreting the present in light of what we've learned in the past and letting our previous experiences shape not only how we perceive our world, but also the moves we end up making in it... Our memories are always with us, shaping and being shaped by the information flowing through our senses in a continuous feedback loop. Everything we see, hear, and smell is inflected by all the things we've seen, heard, and smelled in the past...Who we are and what we do is fundamentally a function of what we remember.

it is helpful to keep in mind three ways in which we can know something. The first is by way of theoretical statements. We can learn a lot by listening to a lecture. In this mode of knowing, we endeavor to abstract from the particulars of the case and grasp what is essential to it. Although the lecturer might use examples or illustrations to aid comprehension, the primary mode of delivery is by way of statements and arguments made up out of abstract notions. Another way we can know something is by what we might call the way of doing. There’s real know-how that comes from doing something, especially when we do something so much that our experience of it becomes rich and varied. For example, our sweet, humble Aunt Emily knows a lot about the virtue of humility by having lived humility over many years. Her theoretical knowledge of humility—her knowledge of humility by way of universal statements and arguments—may be nil. She may have never studied moral theology. If asked to give a definition of humility, she would probably be at a loss. And yet, it’s undeniable that Aunt Emily has a real understanding of what it means to be humble, an experiential knowledge embodied in her habitually humble acts. And by imitating Aunt Emily’s humility, we can proceed along this way of doing as well. The third way of knowing is by what we might call the way of showing. By “showing,” I mean the activities of the artistic imagination. A movie is a kind of showing, as is a play. But there are other kinds of showing that do not involve performance either live or recorded. A novel is a kind of showing, as is a poem, as is a short story. These latter arts are showings in the sense that they, just like a movie or play, offer us images of human beings doing things. And whether a showing is performance-based or text-based, it attempts—as we so often say about a work of art—to “say” something. It offers us the experience of something meaningful.

Because personal development provides the foundation for leadership development, an individual’s personal development and leadership capacities could be enhanced by participation in structured programs. Effective programs use a balance of experiential, cognitive and reflective learning processes to engage the whole person by integrating physical, emotional, social, mental and spiritual aspects and focus on learning processes rather than task completion, content knowledge or skills.

The Art and Science of Experiential Leadership: Culture at the Core of Process Change Success,’ states, “vulnerability and humility are watermarks of good leadership. Sometimes there’s nothing healthier than being vulnerable in front of people that you’re working with regularly, so they can see your humanity. Because they are human, too, they know they have weaknesses. To see someone else admit to it gives them the freedom to do the same.

There are no shortcuts to maturity in discipleship; it was, is, and always will be learned over time and under pressure walking in union with Christ." ~R. Alan Woods [2013]

Anyone who has held an iDevice or a smoothly machined MacBook has felt the result of Steve Jobs’s obsession with visual and experiential perfection. But the most important lesson to learn from Jobs has nothing to do with aesthetics. The greatest thing Jobs designed was his business. Apple imagined and executed definite multi-year plans to create new products and distribute them effectively.

THE CONE OF LEARNING Edgar Dale gets credit for helping us to understand that we learn best through action—doing the real thing or a simulation. Sometimes it’s called experiential learning. Dale and his Cone of Learning tell us that reading and lecture are the least effective ways to learn. And yet we all know how most schools teach: reading and lecture.

Once, enrolled in any undergraduate study program of the Superior University means confidence to be part of a setup where guaranteed job placement is waiting for everyone. It can easily happen with the unique 3U1M Program offered by the university which allows the students to spend three years learning with fun at the campus with all assignments, practical, projects, and classroom studies through OBE (Objective Based Education) and PBL (Program Based Learning) programs. The final year is wholly spent with the experiential learning in the most prestigious public or private sector organizations.

The concrete experience stage of Kolb’s experiential learning cycle plays a predominant role in didactic approach, as learners are expected to hurriedly absorb information into their heads through sensory cortex, mostly by auditory means. There will be less time, if at all, expended on reflective observation and abstract conceptualisation stages. All the learners are expected to commit the information divulged to memory in an identical manner promoting conformity ahead of creativity (Kaufman & Gregoire, 2016); there will be no encouragement for unique, personalised knowledge creation internally in the head of the learner. Further, the teacher demonstrates an authoritative role, resembling knowing everything (as an omnipotent god) and attempting to fill the empty heads of students with something disregarding the notions of social-emotional learning altogether. Didactic teaching-learning environments have a negative impact more specifically on visual-spatial or creative/gifted learners, firstly because they usually resist authoritarianism, possibly due to their higher sensitivity levels, and secondly because they tend to grasp knowledge slowly in a deeper sense via reflective observation and abstract conceptualisation phases; visual-spatial learners will be more relaxed and emotionally stable in a nonauthoritative environment with an appropriate pace of presentation that would help them to think/reflect/conceptualise in pictures and objects than pure auditory means.

The abstract conceptualisation stage of the Kolb’s experiential learning cycle plays a predominant role in constructivist theory of learning; in this stage, the learner maps his or her newly gained knowledge to his or her existing knowledge base to identify new connections, creating new knowledge.

Kolb’s experiential learning cycle is a widely used explanation on how effective learning takes place (Kolb, 1983; Zull, 2002). Kolb’s cycle has four stages – namely, the concrete experience stage, reflective observation stage, abstract conceptualisation stage, and active experimentation stage. All four stages play important roles in accomplishing successful and effective learning. Kolb’s theory explains how different parts of the brain function together to affect effective learning; concrete experience is sensed through the sensory cortex; reflective observation is performed using the back integrative cortex; abstract conceptualisation is done using the frontal integrative cortex; and active experimentation is performed using motor cortex (Zull, 2002).

inescapable aspect of human life, pain can either separate or connect us to others. It can isolate us in a prison of self-absorption or it can provide an experiential basis for connecting with others who also experience pain, like, perhaps, those who sit near us in the doctor’s waiting room, anxious as we are to be treated. When we empathize with the pain of others, the borders of our hearts are extended to take in—even for just a moment—the painful plight of others near and far. We might, for example, be better able to feel compassion for the poor of the world, who lack adequate medical care and the pain relief that we take for granted. “When we cease to resist our grief,” writes Ram Dass, “we learn that, painful as it may be, grief is an integral part of elder wisdom, a force that humbles and deepens our hearts, connects us to the grief of the world, and enables us to be of help.”9

Fortunately, there are behavioural, cognitive and experiential techniques that address all the most common forms of psychological suffering and so there is no shortage of tools at our disposal. We merely need to seek them out, experiment with a variety of them, and exploit the gains from those techniques that have a positive effect on our life. As we begin on this trial-and-error journey there is a simple shift in our mindset that can help us remain persistent and this is learning to take life a little less seriously. For while W.B. Yeats may have claimed that “We can only begin to live when we conceive life as Tragedy,” it may be truer to say that “We can only begin to live when we conceive life as Comedy.” Many people are perpetually weighed down by their fears, anxieties, doubts and hostilities because they see everything that happens to them as having life shattering implications. But with such a mindset we place the weight of the world on our shoulders and in so doing we are inevitably crushed. To grant us a lightness to our step that can energize and embolden us as we strive to overcome our inner demons and to create a more harmonious state of our inner world, we should try something different: We should laugh at the darkness of our thoughts, smile at the moment of a fear or feel excited at the rush of anxiety.

The blueprint of exploration has an overarching intention: you are not the recipients of divine labor and meticulous training only to ensure that you may enjoy endless bliss and eternal ease. There is a purpose of transcendent service concealed beyond the horizon of the present universe age. If I designed you to take you on an eternal excursion into nirvana, I certainly would not construct your entire universe into one vast and intricate training school, requisition a substantial branch of my creation as teachers and instructors, and then spend ages upon ages piloting you, one by one, through this enormous universe school of experiential learning. The furtherance of the system of human progression is cultivated by my will for the explicit purpose to merge the human species with other species from different universes. As it is my nature to be seven-fold, there are seven universes that comprise my body. Within each of these, a species of a particular DNA template is cast forth and is nurtured by Source Intelligence to explore its material universe. Each of these species is sent forth from the Central Race into the universe that was created to unveil its potential and seed vision. Your species will converge with six other species in a distant future that will reunite my body as the living extension of known creation. While this may seem so distant as to have no relevance to your time, it is vital for you to understand the scope of your purpose. You can think of these seven species as the limbs of my body rejoined to enable me/us total functionality within the grand universe. This is my purpose and therefore your own as well.

This movement involves, first of all, that you relinquish all control over your experience. The language used in describing this process is one of surrendering your self to the wisdom of the experiential organism, which, one learns, is often wiser than the conscious self. Thus it involves first of all a trust in your organism. Or to use some interpersonal terms to describe this intrapersonal event, it involves more than being non-directive, or even empathic toward your experience. Basically it means that you become experience-centered. The self, as the thinker about, or tinkerer with experience, must in effect die, or at least drastically diminish in importance for the growth forces of the experiential organism to bear their fruit.

Because this generation is experiential, they also tend to learn more through stories than lectures. They will listen to lectures, but are moved by stories that speak to their experiences and engage the heart." (page 34)

Joining IAS Gurukul is not just a step towards a career; it's an immersion into a community of like-minded individuals who share the same vision – a vision of serving the nation with integrity and dedication. Here, we go beyond syllabi, delving into real-world challenges through case studies, discussions, and experiential learning. Our goal is to create not just successful IAS officers, but leaders who can inspire and drive meaningful change in the dynamic landscape of public administration.

If lexicography is indeed an empirical science, there is another problem with rooting analytic truths in meanings of words. If acquiring definitions depends on experience, then no sentence can receive its meaning from language alone, apart from extra-linguistic factors. In fact, the result is that the boundary between language and experience is very tenuous, and therefore the distinction between analytic and synthetic judgements is weakened. Language, it seems, is a part of our experience, not something isolated from it. Language itself is not known entirely apart from experience, it is not purely analytic. The proposition, 'A bachelor is an unmarried male' may have seem to have analytic qualities, but how did we come to know the meanings of the words in this sentence? How did we come to know how to put a sentence together grammatically? Learning those tools has at least some experiential component.

People are mostly afraid all the time. In fact, the number one exhortation in Scripture is, “Do not be afraid.” We can only become fearless as we follow God in our true identity and experience in real life the truth of God’s promises to us. Has David ever been in a place where he should have died and didn’t prior to this event? Yes, many times. David has learned experientially not to fear death. How do you learn not to fear death? By going into places where death is possible and experiencing God’s presence. Does anyone want to do that? No. Do we really trust God at that level? Not really. We want to self-protect and self-promote away the fear, which means we can never be fearless. David

The biggest requirement of learning is to know your limits of the moment. Let me elaborate with an example. Alongside my mainstream works, I have wanted to create complete works in turkish and spanish for several years. And few years back, with my rather limited experiential understanding of both languages, I even took it upon myself to do so, but I got stuck on the very first page. Why? Because it is one thing to pen occasional gems in another language, and totally different to release an entire work in that language. I was ready at heart, but not at brain. So, instead of writing whole works in these languages, I simply made turkish and spanish a joyful addition to my mainstream work - however the original linguistic and cultural intention kept reflecting in the titles of works, such as Aşkanjali, The Gentalist, Gente Mente Adelante, Mucize Insan and so on. It was not until late 2023 that my brain finally caught up with my heart, and delivered the first complete original turkish and spanish Naskarean works to the world. Know your strongholds, they'll take you far. Know your shortfalls, they'll take you farther. Strongholds help you enhance your predominant capacities, whereas shortfalls help you unfold new possibilities - they help you unfold new vistas of human endeavor.

Mark Twain, “Never let formal education get in the way of your learning.

Experiential Learning Theory encourages learners to actively engage in experiences and reflect on them, promoting deeper understanding and personal growth in the transformative teaching process.

By integrating theories like Transformative Learning, Constructivism, Critical Pedagogy, and Experiential Learning, educators can create a transformative classroom environment where students are active participants in their own learning journey.

It began to dawn on me then ... all the time I was being reminded of something, I didn’t know quite what, and I was lying awake every night trying to remember what it was, and even now I can’t say much about it, but it is like what the other Rachel, and Olga, and Simon, used to tell me of how the three were taught by people just coming past, and how they learned things without there being actual lessons and timetables most of the time. I keep meeting people, and all of them seem to know at once who I am and what to tell me or where to take me. That is very peculiar. Something peculiar is going on, but I don’t know what.

Providing experiential learning opportunities through internships, field trips, and service learning projects immerses students in real-world contexts, deepening their understanding and appreciation of academic concepts and preparing them for the future.

Analysing success stories and case studies equips students with critical thinking skills and inspires them to think creatively and strategically when faced with challenges in their own lives and careers.

Implementing problem-based learning through real-world projects and interdisciplinary collaborations empowers students to tackle complex challenges, think critically, and develop innovative solutions that address pressing issues in society and beyond.

Skills are taught experientially—meaning that students studying AI don’t have their heads buried in books. In order to learn, they need lexical databases, image libraries, and neural nets. For a time, one of the more popular neural nets at universities was called Word2vec, and it was built by the Google Brain team. It was a two-layer system that processed text, turning words into numbers that AI could understand.17 For example, it learned that “man is to king as woman is to queen.” But the database also decided that “father is to doctor as mother is to nurse” and “man is to computer programmer as woman is to homemaker.”18 The very system students were exposed to was itself biased. If someone wanted to analyze the farther-reaching implications of sexist code, there weren’t any classes where that learning could take place.

In this book I have tried to articulate what I have learned about intellectual life over the course of my own life. To properly acknowledge my debts in this experiential learning process would be tantamount to acknowledging the debts I owe for my life in general. It must suffice to say that I am grateful beyond words to all of the communities that have nurtured this activity in me, and to the teachers, students, and colleagues who made them up. But it all began with birth and childhood, and so I dedicate this book to my brothers and to our parents, with gratitude.

Learning is experiential! The more I experience the more I learn. I love this interdependent process!

Innovative learners are primarily interested in personal meaning. They need to have reasons for learning—ideally reasons that connect new information with personal experience and establish that information’s usefulness in daily life. Some of the many learning methods effective with this type of learner are cooperative learning, brainstorming, and integration of content areas. Analytic learners are primarily interested in acquiring facts in order to deepen their understanding of concepts and processes. They are capable of learning effectively from lectures and enjoy independent research, analysis of data, and hearing what “the experts” have to say. Commonsense learners are primarily interested in how things work; they want to “get in and try it.” Concrete, experiential learning activities work best for them—using manipulatives, hands-on tasks, kinesthetic experience, and so on. Dynamic learners are primarily interested in self-directed discovery. They rely heavily on their own intuition and seek to teach both themselves and others. Any type of independent study is effective for these learners. They also enjoy simulations, role-play, and games.

The AAR is not an open-ended brainstorming session, but a straightforward process of experiential learning structured around five questions: 1. What was the intent? What was the strategy at the time the action began? What was the desired outcome? How was the strategy expected to be achieved? 2. What actually happened? What were the actual events as they occurred within a specific timeframe? Who did what? Where? How? When? Reactions? Blame is not ascribed but, rather, a factual chronology is collaboratively pieced together. 3. Why did it happen? This is the diagnostic portion. Commentary is offered about possible reasons why the specific outcome was not the intended strategic intent, or about reasons for success. 4. How can we do better? What was learned? 5. What do we do now?

is difficult for many white adults to begin to speak about race openly and explicitly. We only learn to do it and get better at it through practice. There’s no way around those awkward, challenging feelings. ​There’s no special age at which point kids are ready to hear and understand the difficult truths about race and racism. They begin to work out their racial concepts and ideas long before they can articulate them. ​We start with our children’s deepest assumptions about the world: a notion of race as visible and normal, an awareness of racial injustice, and a working presumption that people can and do take actions against racism. ​ Young children should be engaged with lots of talk about difference: skin tone and bodies, and the ways different communities of color identify. Making a commitment to normalize talk about difference preempts the pressures kids experience to treat difference as a taboo. ​Be aware that using the language of race—especially with young children—always runs the risk of reducing people to labels or implying everyone who shares that identity label is the same in some significant way (stereotyping). Be specific and nuanced. ​Race-conscious parenting for a healthy white identity development must include teaching about racial injustice and inequity as much as it does racial difference. Consider experiential learning, such as protests, for this.

The ordinary village witch, like Moss, lived on a few words of the True Speech handed down as great treasures from older witches or bought at high cost from sorcerers, and a supply of common spells of finding and mending, much meaningless ritual and mystery-making and gibberish, a solid experiential training in midwifery, bonesetting, and curing animal and human ailments, a good knowledge of herbs mixed with a mess of superstitions – all this built up on whatever native gift she might have of healing, chanting, changing, or spellcasting. Such a mixture might be a good one or a bad one. Some witches were fierce, bitter women, ready to do harm and knowing no reason not to do harm. Most were midwives and healers with a few love potions, fertility charms, and potency spells on the side, and a good deal of quiet cynicism about them. A few, having wisdom though no learning, used their gift purely for good, though they could not tell, as any prentice wizard could, the reason for what they did, and prate of the Balance and the Way of Power to justify their action or abstention. ‘I follow my heart,’ one of these women had said to Tenar when she was Ogion’s ward and pupil. ‘Lord Ogion is a great mage. He does you great honour, teaching you. But look and see, child, if all he’s taught you isn’t finally to follow your heart.

It turns out that groundedness requires actual ground. “Direct sensuous reality,” writes Abram, “in all its more-than-human mystery, remains the sole solid touchstone for an experiential world now inundated with electronically generated vistas and engineered pleasures; only in regular contact with the tangible ground and sky can we learn how to orient and to navigate in the multiple dimensions that now claim us.”21

Don’t retire. Don’t stop being engaged with meaningful work. Look forward. Don’t look back. (Reminiscing doesn’t promote health.) Exercise. Get your heart rate going. Preferably in nature. Embrace a moderated lifestyle with healthy practices. Keep your social circle exciting and new. Spend time with people younger than you. See your doctor regularly, but not obsessively. Don’t think of yourself as old (other than taking prudent precautions). Appreciate your cognitive strengths—pattern recognition, crystallized intelligence, wisdom, accumulated knowledge. Promote cognitive health through experiential learning: traveling, spending time with grandchildren, and immersing yourself in new activities and situations. Do new things.

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Leonardo’s questions extend to many fields: urban planning, hydraulics, drawing, archery and warfare, astronomy, mathematics, and even ice skating. How many of those subjects had he studied in school? None, for Leonardo was of illegitimate birth and thus barred from the only system of formal education then available, that of the Roman Catholic Church. He had received no instruction in Latin or Greek, the learned languages of the day, and accordingly later said of himself, “I am a uomo senza lettere”9—an unlettered man. Thus Leonardo belongs to the first of two types of curious individuals: those who learn experientially and those who learn vicariously by reading—in other words, those who do or discover and those who read about what others have done or discovered.

Only when we learn experientially the truth that there is a “light that shines in the darkness” (John 1:5), and that to be “within” is above all to encounter the personal presence, the love and healing of our Savior, does this resistance begin to diminish.

Physical tension contributes to soreness, fatigue, poor circulation, and pain. This makes it very important to learn what physical tension feels like as well as how physical relaxation feels, enabling you to recognize tension before a bit of tightness in your neck and shoulders, for instance, becomes a full-blown headache. You will soon know how to replace too much tightness with just the right amount of effort needed. Relaxation is actually experiential and not merely a technique, thought, or plan.

Our modern world places much value on learned factual knowledge while discounting experiential life knowledge. Stories

Our knowing - even of the most unexceptional kind - is always too big, too rich, too an cient, and too connected for us to be the source of it individually. At the same time, our knowing - even of the most elevated kind - is too en gaged, too precise, too tailored, too active, and too experiential for it to be just of a generic size. The experience of knowing is no less unique, no less creative, and no less extraordinary for being one of participa tion. As a matter of fact, on the face of it, it would probably not amount to much otherwise.

Spend time with people younger than you. See your doctor regularly, but not obsessively. Don’t think of yourself as old (other than taking prudent precautions). Appreciate your cognitive strengths—pattern recognition, crystallized intelligence, wisdom, accumulated knowledge. Promote cognitive health through experiential learning: traveling, spending time with grandchildren, and immersing yourself in new activities and situations. Do new things.

Interestingly, one of the initial impediments to open-mindedness is not ignorance but ideology. This is especially true in America, where (particularly in “progressive” circles) we have politicized open-mindedness to the point that it isn’t so open-minded anymore. Indeed, regardless of whether your sympathies lean to the left or the right, you aren’t going to learn anything new if you continually use politics as a lens through which to view the world. At home, political convictions are a tool for getting things done within your community; on the road, political convictions are a clumsy set of experiential blinders, compelling you to seek evidence for conclusions you’ve already drawn.

Our techniques were the products of experiential learning; they were developed by agents in the field, negotiating through crisis and sharing stories of what succeeded and what failed. It was an iterative process, not an intellectual one, as we refined the tools we used day after day. And it was urgent. Our tools had to work, because if they didn’t someone died.

Learning the business is a must for the CIO to come up with the experiential knowledge coupled with information for enabling and empowering the enterprise.

This entire approach to learning and growth is experiential, not theoretical. Rather than having all the answers, you want just enough information to move forward. The fastest way to get relevant information is through failure and real-world experience. Your environment for success can’t be a classroom or a therapy couch. It has to be in the trenches of experience. Environmental design for powerful learning involves experience in real-world situations. These situations are inherently challenging, the stakes are high, and the consequences immediate. Additionally, your training is practical, not theoretical, and you’re getting feedback and coaching from mentors and experts. This is the most challenging and painful way to learn, and thus it is also the most effective.

the journalistic jargon of the newspaper is the highest expression of experiential poverty – a lesson that Benjamin learned from Karl Kraus.8 As Benjamin comments, ‘every morning brings us the news of the globe and yet we are poor in noteworthy stories.

If I could change one thing about our schools it would be to transform all schools into communities of care and project based experiential learning through play where the focus is less on results and more on the process. Instead of zero tolerance policies we would have tolerance policies where it is okay to make mistakes. Schools would be centered on taking care of ourselves, each other and our environment driven by care not data. I believe all children have the right to love and freedom to explore not restrained.

teacher-led instruction in kindergartens has almost entirely replaced the active, play-based, experiential learning that we know children need from decades of research in cognitive and developmental psychology and neuroscience,