Tuesday, October 27, 2015

Eduliberation: The Great Art of Living

The Great Art of Living

By Matthew P. Holbert

A Preface on Children         3
Table 1. (Schema Map of Eduliberation)
The great art of life and living is thus
For Children
UNIVIUM (Sensorimotor)      8
Music & Linguistics (Aesthetics)

BIVIUM (Phantasmic Emotional)     13
Fractal Geometry (Vision)
Art (Expression)

*TRIVIUM* (Ego) (Concrete Operational)    19
Ingestion (Grammar)
Digestion (Logic)
Expression (Rhetoric)

*QUADRIVIUM* (Other) (Formal Operational)   21
Number (Math)
Number in Space (Geometry)
Number in Time (Music)
Number in Space and Time (Astronomy)

YOUNG ADULT EDUCATION (Practical/Informal)  26

For Adults

PENTIVIUM(Ego&Other)(Post-FormalOp.)   27
HEXIVIUM        34

A Preface on Children
THERE really is only one way to change the world
when it comes right down to it. As long as we treat children as
subhuman, as property, just as this patriarchal paradigm has done
with women and slaves, we will not accomplish anything; the cycle of
victimization and trauma will continue. The only way to end the
perpetual cycle of hurt people hurting other people down the line is
to be the parent, guardian, friend, and family member that does not
abuse or allow harm to come to children, and this includes
institutional harms that can come about through situational forces
and cultural norms. As Fredrick Douglas said, “It is easier to
build strong children than it is to heal broken men.” In other
words, it is better to raise children to be psychologically sound
than to simply subject them to cruel or unusual systems of
indoctrination, and deal with the abhorrent behavior that they
exhibit later on down the road.
 Four in five Americans believe it is alright to
spank their children.  If we are to have a brighter future, with a
better world order rooted in individual sovereignty and implied
trust, first we need to treat our children the same way we want to be
treated by the rest of the world: stop spanking them and start
healing them.  Perhaps children have been the scapegoat for all of
our frustrations about the world, enacting violence upon them for
having been acted upon by the world in similarly cruel and obscene
ways.  Nonetheless, this kind of scapegoating only ensures that the
world will continue to be cruel and obscene--because the way the
world treats us is only a reflection, ultimately, of the way we treat
our most vulnerable members. 
 Similarly, using the premise of fracticality
(the quality of being fractal or subdivided), the big picture is in
every one of its parts, we can understand how we treat our children
is how the world treats us and how we ultimately treat each other. 
It all starts with children, and every creature perceived as less
than human, receiving less compassion.  Children, however, are so
impressionable, that when they are treated in certain ways, they then
learn to think that this is the way you treat others. 
 Therefore, if we really want to change the
world, and if we really want to see a better society, we must start
with how we treat our youth.  If you think of yourself as a good
person, and despise the condition of the world as it is, you will
want to change it, but the conventional methods of fighting against
evil and disorder with governments, nonprofits, and organized
movements only address the symptoms of a traumatized and victimized
population and not the cause.  To really heal and and revitalize our
society, first we have to look at the cultural norms of how we treat
our women and children and do so with a critical, alive eye.
 Cultural norms have been at the root of
humanity’s disorder since things began.  In other words, we have
always treated each other poorly, and it is only recently that we
have begun to consider that maybe, just maybe, if we treat each other
well the world will be a better place.  To be sure, we are living in
the best of times, because humanity came from a place of misery and
barbarism, and it has been a struggle to make baby steps towards
common sense levels of decency for certain segments of the
population.  But there is still much work to be done, even for those
segments which we think of as liberated; and if we really want to
change the world, the most important segment to consider, the segment
which has been largely ignored by western and developed nations, has
to be the children. 
 Indeed, what we are proposing with this chapter
is an entirely different cultural narrative which recognizes children
as equally protected and equally sovereign beings as adults. If we
want people to stop being property of the state, we need children to
stop being property of their parents, because the family dynamic
directly reflects the governing dynamic. This is not to say that
children should be the property of the state, or of themselves, but
that human life is not property of anything or anyone whatsoever,
that each of us, from birth, are free and born with inalienable
rights of life, liberty, non-violence and property among others. 
 If we really want a better world, it starts
with educating our children and people instead of beating them into
submission through coercion and compulsion. By integrating humanity,
instead of dividing it into various segments to be dominated, we
ensure that future populations will not be so foolish as to go to
war, plunder the earth senselessly and without forethought, or think
it is right to commit violence upon women, children, or defenseless
animals for fun. 

First Premises
So fundamental to civilization, education could
be considered the root of all human endeavor.  Where education
flourishes, civilization lives long and prospers.  However, as C.S. 
Lewis said, “When training beats education, civilization dies”. 
The issue at hand is not whether education has been turned into
training—because the work of John Taylor Ghatto and Charlotte
Thomson Iserbyt has established quite well the history of
degeneration—but how we might stop this continuing trend before
it’s too late?  Today, training has so obviously replaced education
that it has become the single greatest problem in our day and age,
and such a threat to our safety and happiness cannot be taken
lightly—this is our collective future we are talking about: it is
our individual and collective responsibility, and duty to demand and
create serious improvements and updates in education.  Since we no
longer have an industrial society as we had in the 20th century, our
19th century education model, much like our antiquated transit
systems, is fundamentally outdated and in need of radical upgrade.
 Moreover, this threat does not come about
innocently, or without intent; our leadership has deliberately dumbed
down the populations of America and around the world for over 100
years; due in part to John Dewey's philosophy about industrial,
utilitarian education, 'school' has nothing more to do with education
than it does with the ecology; it's first cause, result and purpose
has been the exacerbation of greed, and the elitist hunger for power
reflected in the average person through memes.  The acculturation of
people to this system has resulted in a gradual decline of education
into an economic driver of human resources rather than an engine of
enlightenment and true education.  This has been shown to be the case
via John Taylor Ghatto's, Underground History of American Education
and the whistleblower Charlotte Iserbyt's, Deliberate Dumbing Down of
America, and it represents the complete lack of imagination of our
average person and our leadership.  
 Therefore, we must liberate (or more accurately
educate) ourselves and future generations in the interest of evolving
education practices towards world-centric, empathy oriented systems;
expanding enlightenment, protecting society from the perils of so
called progress (another word for corporate sponsored
experimentations in collectivism) via the plutocratic government of
aristocratic interests: tyranny of the lowest New World Order.  For
these reasons and more, self-education, or autodidactic education,
stands as the greatest threat to the status quo and their interests.
 And what are their interests?  Clearly it would
not be in the best interest of the wealthy elite to be surrounded by
an over educated, well rounded public, capable of making their own
mind and decisions, and more importantly capable of making their own
widgets, or questioning the legitimacy of their debt; for this
reason, and with many quotes and historical facts and experience to
support the notion, it is in the interest of those aristocrats to see
to it that the masses are just smart enough to work the machines or
serve fast food, but too stupid to see how badly they are “getting
taken advantage of” (or I prefer the vernacular: “getting bent
over and fucked in the ass” as this depicts the severity of the
relationship clearly and adequately).  In plain words, it is in their
best interest to enslave the working population as Marx warned.  How
do they do this?  By making us all believe that it can't be
done—through propaganda and controlled education—and that we are
“sane” or “normal” only if we are in love with our slavery. 
This may be done without malicious intent, in fact it may well be
done sheerly out of the self-interest of those modern despots without
their knowing of the overall implications, but I highly doubt the
farmer does not know he is going to slaughter his cattle. 
Nonetheless, the tide of modern ignorance must be turned, and it is
through education that we shall turn this planetary prison into a
vital playground.  
 In order to remove the ancient and cyclical
influence of aristocracy, which so many republics have suffered in
the past, we must instill the influence of world-centric perspectives
through providing context.  The author will describe in this chapter
a miracle of our era of thinking (due in part to the fact that it
takes into consideration the whole life, context, and development of
the individual):  an education schema which actually teaches relevant
information from which students will be able to build a contextual
understanding of reality, how its various aspects connect and
interact in an interdependent world-centric, integral perspective,
and one that begins at birth and ends at death.
  At present, the model which teaches a series
of arbitrary tests claims itself superior and world class because of
how “common” it is, due in part to its collectivist agenda—in
addition to its intellectual, academic speculations, rooted in
opinion rather than science.  But if we are to take seriously the
process of our organic education, a first premise is that of
open-minded skepticism.  Therefore, while this idea may or may not
appeal to the reader, it is important to understand that these ideas
are intended to inspire the readership, and impel us into the
discussion of active imagination: planting the seeds of positive
creation—against stratification and dehumanization—towards
humanization, towards a balance between technology and pre-modern
techniques: meditation, and receptivity to the esoteric definition of
 To begin with, the cultural roots of our views
on education are inevitably an issue which must be understood; before
any dialogue or description can be made, this pivotal subject must be
intensely considered and inquired upon.  (For insights and further
inquiry into this subject, we suggest reading the book Last Child in
the Woods, by Richard Louv, and Flow by Mihaly Csikszentmihalyi.)  
 The dilemma we face with education seems most
often to be a matter of chicken before the egg: is our declining
culture a product of a failing education system, or is our failing
education system the product of a declining culture?  Clearly it was
education that brought us out of the dark ages and into the state of
enlightenment, and clearly it is the promise of education which has
brought us into the information age; but if education is improving,
what explains the clear cultural degradation that has taken place
between the 19th and 21st century.  Perhaps in contrast to common
knowledge, as technology increases, dependence upon technology
results in lower intelligence; just as specialization has resulted in
compartmentalization, perhaps as culture and its effects ossify,
maladaptive thinking emerges in the face of chaotic complexity,
stifling the process of evolution .  Either way, both culture and
education act to reinforce one another indefinitely in a perpetual
feedback loop: the more we fail in education, the more our culture
fails, and the more our culture fails, the more our education will
fail—the cycle is perpetual and dismal if we cannot fix our ways of
thinking and work our way out of the feedback loop.
 Some will say this is a false premise, that
either our education is the best it has ever been (according to a
highly limited historical understanding), or that our culture is no
more in decline than it has ever been, and that we are on a comeback
(a perspective brought about largely by cognitive dissonance and
media lies).  Both of these perspectives have their head firmly
planted in the sand, and fail to recognize the empirical context of
human intelligence and thought throughout history, as well as its
overall potential.
 The fact is that, while people are exposed to
more information than ever, they are rarely if ever given a
comprehensive context to go with it.  The cause of this lack of
context is simple: control.  The more detached and alienated someone
is, the more manipulable they are; and for this reason people have
been divided and (though subtly) enslaved to such specious notions as
central banks taxing them, class powers lording over them, racial and
sexual differences dividing them, and many other conflicts described
in the previous chapter.  The desired effect of this lack of context
is compartmentalization, because people who are compartmentalized are
better at specialization, but simultaneously they are less capable of
critical thinking.  Critical thinking can be, and often is, a
hindrance to the assembly line and all that it stands for, which is
why we need it so desperately in our time.
 Therefore, it is important to understand the
relationship between our culture and our education system, and
consider that relationship as we move forward; building on the need
for context, we can begin changing how we think of educational
systems, and the cultural mode of modern life.  Our first priority is
to create an educational system which is comprehensive, world
centric, and holistic in its approach, having the entire spectrum of
human development in mind.  To do this work, and make this change in
our time, our preconceived notions must be laid down and let go of as
we enter a new and exotic territory.  By doing so, we leave room to
heal from the mental wounds of limiting cultures and ideologies, and
make progress within ourselves towards higher consciousness in our
own lives, and by example we leave room for our posterity to do the
 So to begin with, forget everything they told
you in school!   Forget everything that you have seen on television;
forget, as well, everything your parents told you.  As we proceed,
the reader and the speaker must be on the same page of understanding
(that is under-standing, to stand under the structure of our systems,
seeing the hidden workings of that system, and gaining true,
unfiltered knowledge about that subject).  By humbling ourselves to a
state of admitted ignorance or exploratory agnosticism, and by
relaxing the ego (a function of the accumulated knowledge about
oneself and the world), we may have the optimal conditions for
learning: Open-minded skepticism.
(It should also be pointed out that, because the
United States has the legacy of trendsetter since the revolution in
1776, we will be focusing our discussion upon that system and culture
throughout the next few chapters; our hope is that, with enough
awareness and dissent, the paradigm may be changed in the United
States, altered into a more perfect state which reflects natural
humanity, rather than a synthetic human nature imposed upon them by a
tyrannical central government.)

Invoking The Phoenix 
With our awareness guiding us, and our ego out
of the picture (under control, not eliminated in any way) we can
begin to change our lives by changing perspectives, and by changing
our perspectives we can then see a change in our choices, choices
which impact the lives of others—directly or indirectly. Therefore,
changing our lives and the lives of others is as simple as changing
the first premises and fundamental ways of being that our conventions
convey to us, and our governments try to convince us is normal:
learning new, becoming new.
 In Greece, the term Paideia was used to mean a
form of education, where the student, having been through the
program, would fundamentally be changed by his learning; the change
would often be so great that the neophyte which existed prior to that
learned knowledge would no longer exist as he was, and was instantly
replaced (in spirit) with the more wise version of himself.   In this
sense, Paideia represents a death and rebirth—much like the phoenix
of legend.  To embrace the everlasting phoenix of death and rebirth
in a spiral of developing consciousness, the highest quality of an
emancipated mind must be educed through the art of life: education. 
 Our education paradigm begins with the
invocation of the power of the phoenix, and embrace of the concept of
Paideia (death through rebirth).  It is necessary to understand that
it will not take effort per se, but a calm and steady mindset, empty
of the erroneous and second-hand notions of the past to internalize
this principle.
 Having said this, it is the advice of the
speaker that the reader calm their mind, take a breath or two, and
reach a state of relaxation before proceeding: The nature of the
following subject is not be taken with a grain of salt.  Education
derives from the ancient Greek educo, meaning to bring up or draw
out—to draw out the inner talents and abilities of the neophyte. 
To properly draw out the best in someone, it is necessary first to
learn how best to ingest and digest information.  
 Because education is so vital, the need for
common understanding is vital, and for this reason the art of
listening is most vital.  Listening is most fundamental to learning,
and to be a good listener, I must not be, but only presence;
attention must be the only presence, therefore, the ego must not be
present, that is dominant, in the psyche of the student.  Listening
requires no-self, and in being and not being, we see more clearly
without a filter; it is after we listen that we can then digest
information, discern whether it is true or not, and turn what we have
learned through intuition, rational thought, and contemplation into
an applicable expression of rhetoric.  Of course the ego is necessary
in this process, but if we allow ego to dominate this process, the
entire effort is for naught.  
 Therefore, it is important to understand that
what we know, and the power of our knowledge and understanding is
limited in correspondence to our inner lexicon—our inner dictionary
which tells us what to say and what we can say (grammar); we are
limited in our power to express effectively (rhetoric) and inner
processing authority (logic) in the degree to which we are limited in
our vocabulary.  In ancient times, the best way to create an inner
lexicon was the classical liberal arts of the Trivium and Quadrivium.
 The Quadrivium, a creation of Pythagoras, and the Trivium, a
creation of Aristotle, represent the classical model of education,
and their model has been proven through history to liberate those who
study their subjects.  
 However, what classical models may be seriously
lacking is an education schema that corresponds with infancy or early
childhood, as well as later adulthood.  Only through shedding light
on and considering factual information which we have learned through
modern scientific research, as well as wisdom we have gained through
centuries of trial and error, could we possibly imagine taking
education seriously: What would education look like?  How would it
correspond to our individual lives?  And what are the cultural and
universal implications?  Answers to these questions and more follow

Chapter I. Univium: Infant Education

In describing a new approach to life, a process
which we call the great art of living, our approach must be
comprehensive, and consequentially must begin
pre-conception—following through to conception, birth, and then
infancy.   Because life starts at the intersection of two adults of
the opposite sex through sexual intercourse (as we know it in the
beginning of the 21st century), it is important to first acknowledged
the immense importance adults play in creating the future population.
 To address this reality we will explore an adult education called
the Pentivium below, but for now it will suffice to explore the
merits of infant education through the Univium, but in order to do
so, the existence of adult life, and therefore the Pentivium is
 Such a world starts with birth, and with birth
starts the process of education, both for the parents and the new
life.  An infant brain is far more malleable than an adult brain, a
phenomena known as neural plasticity (Huttenlocher 2009).  Therefore,
it stands to reason that we should start linguistic and numerical
education at that early stage through lingual nannies and classical
or complex cultural music, in addition to whatever environments the
parents create for themselves and their children.  The factor of home
environments makes the Pentivium and parenting that much more
important and integral to the formative years of the Univium.
 Starting with two conscious adults at stage
three of the Pentivium, that of exertion, they may begin to engage in
sexual intercourse with the intent of making a life, of incarnating
consciousness, what the author calls making love (because life and
consciousness are manifestations of and conduits for love, which is
the generative force countering entropy).  It is, therefore, the
mission of these neophytes and parents to devote their lives to
aiding that life to be far greater than the sum of their parts—that
is Love that child—and a new generation emerges, influenced by an
emerging culture of love and co-creation.
  This love, in a society which revolves around
education, community, permaculture, and information, has no boundary;
in this alternative paradigm we are exploring together, industry and
economy have been localized and decentralized along with the power of
governments worldwide (for this is the only way such a form of
education—or paradigm in general—could exist).  By reducing the
parasitic forces worldwide, and replacing them with meritocratic
systems of democracy, a far more viable order to the human will shall
reduce the reliance upon governments and their corporations for
survival, thus freeing up the psychic energy of people, from worrying
about paying bills to involving their energies into rearing their
ken, and developing themselves.    
 Before conception, and after into gestation, it
is crucial to recognize the importance of epigenetics (i.e.  The idea
is that our environment affects our gene makeup, and so our genes are
transferred over to our children with certain genotypes and
phenotypes that pertain to our parents and their parents and so on,
emphasizing healthy diet and stress response levels) and this is
especially important in respect to females because they transfer the
most viable genetic information.  However, because our environment
has a direct impact on our genetics as we live, and before we have
children, it is important to recognize that if we change our
environment, we also change the genetic environment of our infants
and children to be.  By taking their environment into consideration
by taking our environment into consideration, we can now begin to
inform ourselves as to the best approach for enhancing their early
lives and our lives significantly.  
 The first and most real step for us to take, is
stepping back from the economic world we live in, and recognizing
economic reality: rooted in ecology, prudence, and conservation,
wherein the people are driven to improve the environment, to live and
thrive, to husband the earth, and to act and produce free of
debt—rather than to feed a market of industries hell bent on
progress traps and resource exploitation.  With this in mind, a
child's gestation truly starts with their parents’ proper diet and
homeostasis both mentally and physically.  To lower stress levels and
increase nutrient levels in both sexes, we merge permaculture
principles with a basic income system, first deriving from taxing
corporations, ending foreign war, and taxing speculation as well as
land rent, complemented by an incentives based luxury system which we
will explore later in chapter 3.  However, the phase we have just
described is somewhat of an intermediary, or overlapping phase of the
Univum, a genesis point that must be covered, because in order to
describe the process of life, context is essential.  
 The Univium is primarily an aesthetic, a chosen
pattern to life which permanently alters its meaning and context.  To
go from a primarily industrial to a primarily information-based
society means to improve upon the environment while boosting
connectivity and interactivity, dissolving the boundaries which
define the previous model, and improving technology to work beyond
fossil fuels; integrating the best and most of all previous attempts,
yet going beyond them into a fractal holographic landscape that
transcends the box, and demystifies the forest.  By demystify, the
author means to make regular so that it is everywhere, including in
one's heart, therefore to demystify the forest, one must cultivate
the world so that everywhere is the forest; consequentially to
demystify god in this way, we must first begin at the birth of every
Christ that ever lived, and ever shall be—by changing our immediate
The environment created through practice of the
Univium, while the parents are neophytes of the Pentivium will look
much like having a nanny who speaks Spanish cradle them for two to
three hours a day; exposing the infant to complex music like
classical (or intelligent dance music, e.g.  Shpongle, Marconi Union,
et al); and exposing them to geometric shapes such as fractals,
platonic solids, and pictures of life, matter, and the universe.  The
purpose is not to directly teach them anything, but rather to allow
the aesthetic to do the job better than any human teacher ever could.
  In this stage, it is important to recognize
infants are rooted in the Sensorimotor stage of their conscious
development.  Because the infant is incapable of distinguishing the
inside from the outside, their environment and temperament in this
beginning phase is highly important to their development later on. 
For this reason the parents at this stage are immensely important,
and so is the cultural environment in which they will find meaning.  
 As two students, through sexual unity, produce
a new student of Life, so too the infant hemispheres of the brain
begin to develop and out of that union slowly begins to grow a new
student of mind; the infant's growing qualia (ie.  their sentient
consciousness, or identity as a person) constitutes a new culture. 
With every generation, a new revolution of thought is possible, all
it takes is the previous generation committing to such a trying
endeavor.  However, all that is truly trying is the present paradigm
itself, and the debt attached to everything within it, to commit to
the author’s alternative paradigm means to turn your back on all
that previous mess, and approach sanity, peacefulness, and
playfulness.  Doing so, we approach a new possibility, a new life—a
brighter future.  
 In accordance with this new life, this new
student of life will begin at home, or at a midwifery center, in
which the infants will be birthed with care.  The greatest gift
midwives can give to early life is care during birth—hospitals do
not bring care to birth, all they bring is harsh sterility.  Doing
so, we ensure the first moments of a baby's life are calm, and
inviting, rather than intensely traumatic.  The closer to nature we
can get with regards to the aesthetic and not the reality of nature,
the better it is for our children's early life experiences, which
have been shown, countless times and thus established in
developmental psychology, to impact them later on; the further we get
from nature, and the closer we get to the scientific, synthetic
process of birth, the more traumatic it is for our prehistoric
brains, tuned to the frequency of the forest, not the bright, sterile
office that is hospital space.
 Further, it is important that mothers be in a
positive relationship with not only their midwives, but also their
lingual nannies.  What could be more important than really knowing
the people who are involved in handling and educating your children? 
Creating the kind of community, upon which all of education rests is
vital to a thriving civilization, and as the saying goes: it takes a
village.  The reason that is even a saying tells us it is a
collectively agreed upon sound logic that indeed a village, or a
variety of integrated individuals living in community is an optimal
condition for educating children.  They and we can learn from
everyone around us, the whole world becomes a source of learning, and
the boundaries of the education facility dissolve into an interactive
and permacultural environment.
 As we all know, infants and young children
learn faster and better than their adult counterparts.  However,
maybe this is not true, maybe we have just been going about education
the wrong way, perhaps our approach to education is what stifles the
majority of us, and perhaps this is the only difference between
geniuses and the rest of us: they just never lose their curiosity
through indoctrination.  According to new research in neuroplasticity
and neurogenesis, the brain is constantly changing, but especially in
bilinguals (Gaser and Schlaug 2003), and musicians (Mechelli et al.,
2004, Wan and Schlaug 2013) 
 The Univium is the first stage of a
developmental process of learning, developed by the present author,
using the stages of cognitive development (Piaget 1990) to guide the
process of education, is an untested, but scientifically verifiable
concept.  In a nutshell, the process begins at six months after birth
at the latest (Kuhl, Williams, Lacerda, Stevens, Lindblom 1992), with
a new language provided by a nanny who speaks a second language (a
service provided free to the public).  In the United States, this
second language daycare service would be particularly available, and
would grant any society that is culturally diverse an advantage (Kuhl
et al 2003).  
  Learning the ins and outs of community life, a
vital realization comes to the fore: people in community quickly
become like family.  But more to the point, our family does not end
at the nuclear, blood ties, but branches outward—beyond the tribes,
nations, religions and whatever boundaries we may create—towards
the stars.  If we can allow ourselves to go there, a boundless world
exists, in which our unity creates a planet in homeostasis: Gaia, the
planetary organism, mothership earth, &c.  Learning about the
ways in which we are all diverse but connected, rather than the ways
in which we are all different and separate, could have no other
outcome than greater compassion and willingness to cooperate rather
than compete for resources.  
 Imagine a world that took education seriously,
that put education, and not politics or economics at the top of its
priorities; imagine a world that put ecology before economy, and
which took the duty of stewardship seriously; and finally, imagine a
world that took its process of assembly seriously, and did not have a
media which bombarded its audience with mindless entertainments: beer
and circuses, bread and football.  Allow yourself a moment to
seriously imagine such a world, what growing up in that world would
mean to you, and how everything would be structured.
 When the children are placed in the care of
their linguistic nanny, they are being taken care of by a person who
speaks another language than the parents, and who has been given a
background check by and registered with a local initiative created to
provide this service.  But more importantly, the nanny is someone who
the parents have a relationship with and respect for.  Depending upon
the location and design of the operation, this kind of education
could be provided at one's home, or at the nanny's home, or at a
facility designed to house that service—maybe all three, the point
is the parents are in good relationship with the nanny or nannies
they send their child to.  The point of this service is to focus on
stimulating the linguistic centers of the brain while they are the
most receptive (or sponge-like).  Making sure the infant is exposed
also to complex music while they are being spoken to could be of
equal importance in the promotion of neuroplasticity, particularly
songs like Weightless by Marconi Union, known for its relaxing tones,
or classical songs that are soft in tone.  
 Furthermore, those individuals providing the
service would be considered members of the education system, and
would be paid well for their service—and what women (particularly
older) would not want to cradle a baby and speak to it for extended
periods of time—and get paid to do so?  Certainly there will be no
shortage of applicants for this occupation.  This kind of occupation
serves another purpose, however, which is to make an otherwise
criticized and belittled demographic of the population (minorities
and aliens as we call them) an integral aspect of our society, and of
civilization, giving them both a reason to be respected and to have a
meaningful purpose in our community (I am thinking of the Spanish
speaking population when I say this, but the opportunity should not
be limited to any one language or demographic).  Moreover, a hidden,
but equally beneficial aspect of this service is that of
multiculturalism—extending the empathic bonds beyond the
restrictive nuclear family unit which resembles the tribe or kingdom
in microcosm.  
 For this reason, the aesthetic here chosen is
one that drowns out the exterior world, leaving us with the caring
voice of the nanny and the infant's growing neuronal connections in
both left and right hemispheres.  By having a regular sensory
experience in a language other than the cultural language where the
baby is from, she or he may learn a second language effortlessly
through love; and similarly, complex music develops the
structure-oriented centers of the brain and has the potential of
unlocking a key in neural-plasticity: synergy, a function of the
brains fractal structure which allows us to have a more educable and
flexible mind throughout life.  By starting life with such an
aesthetic experience, we are increasing the likelihood of neural
plasticity occurring in infancy by a synergy of environmental
factors—in response to an infant’s expressions of internal
feeling; and by gradually increasing and diversifying the level of
stimulus to coincide with the students aptitude and willingness to
learn, a student may well retain that neural plasticity for their
entire life, being what we would call a genius today.
 Moreover, as a child grows, so too does the
intensity of the stimulus they are to receive, according to what will
best encourage their “flow” (Csíkszentmihályi 1996). 
Accordingly, at infancy the children will be stimulated by classical,
as well as cultural music and eventually, geometric shapes.  The
means by which this stimulus is carried out may vary, but for
children above the age of six or seven years of age, time tested
methods could include the seven classical liberal arts: grammar,
logic, rhetoric, math, geometry, music, and astronomy.  And were we
to refine these arts, refining these subjects with the razor's edge
of what we now know about reality (i.e.  physics, chemistry,
psychology, ecology, and so forth) a new renaissance may be the

Chapter II. Bivium: Early Childhood Education

 Starting at an average age of three years, the
Bivium (early education) would constitute a gradual intensification
of the stimulus regarding fractals and art.  As this stage begins to
intensify, learning must depend less on the environment created by
parents and teachers, as the young begin to create their own
environments: from an intrinsic desire to learn, and from the
community itself.  
 As the young are exposed to fractals over the
course of three years, they will begin to understand how things
interconnect, simply by recognizing the patterns apparent in living
systems and the cosmos.  At this phantasmic, emotional stage, the
young are less likely to absorb concrete information as in later
stages, but their emotional and intuitive perspectives, though not
post-rational, do evince a kind of innocence which resembles
post-rational thinking, and it is this impulsiveness and
irrationality which will fuel their art and expression at this early
age.  Other methods of promoting emotional intelligence, such as
induction, must need be employed as well, in order to balance the
intellectual forces which will inevitably surround them.  
 Just as the Univium has bisecting aspects in
regards to the Pentivium, through adults and infants, so too the
Bivium has intersecting aspects in the Trivium, Quadrivium, and
Pentivium.  Because all of these are gradually encountered, as their
facilitated stimulus increases, they are all related to the initial
core experiences which are established in the Bivium stage—lasting
from three to five years old, but interacting and integral to the
process of human development as a whole—but also from the
perspective of a parent engaged in the Pentivium.  
 Parents of two-to-three year-old children need
to be playing a more dominant role in modeling a good example, and
less that of a an authority, because the  sovereigns of the future
must know no authority, nor corporal punishment; being both
unnecessary, cruel and unusual in a society which is designed to
cultivate discipline through self-control and self-mastery.  This is
by no means a way of pussifying them, so to speak; but to teach them
principles of non-aggression, to guide them in ways of consciousness
expansion, and create an interior environment which is constantly
expanding and transcending, a parent must be less a tyrant and more
of a teacher.  Guided by their own intuition, the exterior
environment would be altered selectively to fit the most engaging
activities for the child, other than specific subjects like grammar
or arithmetic.  Further, to grow the child's emotional intelligence,
which is of vital importance, parents in the Pentivuim will be
encouraged, while performing mindfulness meditation, to allow their
children to participate by watching or meditating.  
  Imagine that these rigid lessons are merely a
means to instill the knowledge of the world, in a sense to
domesticate the student, but in no way to break or stifle their
curiosity; doing so, students will benefit from worldly knowledge
early on, so they can learn to demystify such knowledge later on. 
Indeed depending upon a child's level of development and
self-determination, she or he may want to simply be home schooled;
and public school, fundamentally, must be a choice on the part of the
parents and the students.  However, the point of having free public
education is to ensure universal access to knowledge.  
 In order to perpetuate the child's innate
curiosity, however, unstructured play in nature for forty-five
minutes each day for recess must be a universal characteristic of
Eduliberation.  Studies have shown that doing so is integral towards
a child's growth and development of self-efficacy, and the book Last
Child in the Woods (2005) by Richard Louv makes this point clear. 
(However, for more information on unstructured play in nature Google:
An Investigation of Unstructured Play in Nature and its Effect on
Children’s Self-Efficacy (Paul E.  Starling)).
 To merely play in nature each day would limit
the potential of our prospective students.  For that reason, several
recesses throughout the day—consisting of practical but fun
activities such as: art, meditation, martial arts, gardening,
unstructured music, yoga, dance, and so forth--could act to replace
many of the trivial activities children are put through in early age:
PE, sports activities, and so on.  
 One might ask, how will we be able to fit all
of these kinds of activities into one day?  By having one primary
subject per day, broken up by several recesses of this sort, we can
do what the speaker has described.  Further, when the students have
one subject and one teacher for the entire day, their focus has not
been divided and thrown about like a ragdoll as in the current
paradigm; and by having several practical recesses, the children’s
jovial love for life can be indulged while instilling discipline and
a sense of purpose and self-confidence.  This could also prepare the
students for having workdays which are every other day, as we will
discuss later in chapter 3.  
 The schema of public education goes thus: One
subject for a term lasting from four to six months; that one subject
starting with grammar is to be broken up by four to five recesses,
including a breakfast and lunch.  Students can choose their recesses
at will, but be encouraged to engage in all of them over the course
of the term; these recesses would include meditation, unstructured
play in nature, gardening, music, art, yoga, and martial arts.  
 Continuity is of the greatest importance,
however, so if the student chooses to continue their recess they will
be given the prerogative to do so, but only in a reasonable manner
(five minutes or so).  If a child is acting childishly, and wants
only to goof off demonstrably, they will be allowed to play in nature
in order to expend that extra energy in the way that they prefer, but
when they settle down they will be guided back to the classroom; but
if a child is deep in meditation, or has shown an adept ability in
whatever recess they are engaged in, they may be allowed to follow
their flow instead of the flow of the mass.  This is only right, and
constitutes a dramatic shift from bureaucratic structuralism to a
more balanced system of meritocratic orientation and individual
 Additionally, it is the author’s opinion that
the use of a child psychologist in this early process, for the
purpose of mediation between teacher and student, would be invaluable
to developing the mind of the child.  In the Univium, focus was upon
the brain, and now we gradually transition into developing the heart,
in preparation for developing the mind during the process of the
Trivium and Quadrivium.  
 Understand also that though childhood education
is primarily focused on developing the mind, it is still constrained
by the limitations of a still underdeveloped brain.  It is at this
stage between infancy and adolescence that the student must be
engaged at all levels: physical stimulus interaction with the brain
(by proper diet and exercise) and interpretive interaction with the
mind (by addressing  children with respect—as though they are
adults—rather than disregarding them because they are not as
experienced as an adult).  [This is not to say that we should curse
at, and expect adulthood out of, children.]
 Not treating children as adults is a mistake. 
First, because the child will not grow to learn what being an adult
means if all she or he knows is being treated as a child; without a
sense of maturity, and without a sense of mutual respect a child will
likely grow to be both dependent and fearful of authority figures,
resulting in either pitiful attempts to rebel, or still more pitiful
conformity to the majority.  Also, because the child will develop
without a sense of mutual respect, she or he will not likely mature
as quickly as a child who has had respect, unconditional positive
regard and understanding.  With this practice in place, emotional
intelligence is conveyed through example.  
 Thus alludes to a most important subject in
childhood education, and that is a child’s sense of love.  Some
would say you cannot educate someone how to love, and that it is not
possible for a teacher to make every student love them, but that is
not what is being expressed here.  Rather, by showing unconditional
positive regard for the students, the teacher, along with a child
psychologist to accompany the teacher in this journey, will act to
cultivate a reciprocal response from the child, thus developing the
sense of love which is so imperative in all times and in all regions
of the world—for love speaks all languages.
 The cultivation of love and positive regard
towards others is a safeguard against moral insanity (i.e.  prevents
and safeguards society against psychopathy).  The educational
process, as a practical force, is a microcosmic representation of a
macrocosmic society—that is, schools are like a little society.  By
reducing the overall tendency towards psychopathy in children in a
microcosm, the tendency for psychopaths to dominate is equally
reduced in adults in a macrocosm, the effect is a more secure
society, a more happy society, and a more natural best fit to the
praxis of a developing civilization.
 More important than the actual subjects of the
Trivium will be the three-quarters to an hour-long recesses which
will make education not only easier to digest, but fun for the
students to learn in general.  By having practical recesses that do
not resemble the more tedious subjects (such as grammar), learning
can be as various and comprehensive as it can be without stress or
overexertion into one single direction; in other words, we are
promoting Flow, or completely focused motivation (more commonly known
as being in the zone).  
 Having recesses that educate the students is
another way to enhance the educational experience, as well as a way
to employ more people in education, creating the village we were
talking about earlier.  Each recess facilitator will be bringing
their expertise as a contributing member of the society in which they
live: gardeners, chefs, martial artists, &c.  In contributing to
the education system, and as gardeners, chefs, and martial arts
teachers , they are reciprocated for, in and of the education system
by the community..    
 With recesses like gardening, culinary art, and
martial arts, education can begin to subtly teach discipline, as well
as self-control and other life skills.  Other eastern practices, such
as meditation, yoga, and acupuncture could easily replace many of the
classes which currently serve as physical education today.  However,
agriculture and unstructured play in nature could improve student’s
willingness to explore and appreciate the ecology and the world, and
give a hands-on approach to learning, and be a resource for
foodstuffs in the cafeteria.  The possibilities are endless when
recesses are redefined and reapplied as education.

Chapter III. Trivium: Childhood Education

Childhood education (average age 5-6) will begin
with grammar; taught in multiple languages, one language per
day--where at first students will be exposed to two languages, and
gradually work their way up to three and four; this method of
linguistic education uses the already existing neural plasticity of
the developing brain, and its capacity for learning new languages as
a tool for enhancing its success.  This subject will utilize what the
children have already learned subconsciously through the Univium and
Bivium (essentially how to think, and not what) including but not
limited to linguistics and mathematics, as a steppingstone for more
involved learning as the Trivium progresses to logic and rhetoric. 
Having one language, and subject per day, will ensure memory
consolidation through continuity.  The point of this kind of
education is internalization and understanding through concentrated
effort by the teacher, something that can only be achieved without
the time constraints of a scheduled curriculum.  
 By having one subject per day, the necessary
time can be spent in devotion to that subject; with just one
additional language to start, a constant rhythm of learning one
language and then the other, and then another can begin— so we will
learn something in English on Monday, then learn the same thing in
Spanish on Tuesday, and return to English for a new lesson on
Wednesday.  By having alternating subjects every other day, we may
bypass the tendency to fall into familiar routines; this will become
more important as the intelligence and efficacy of the students
develops.  In this way, not only will students be more challenged,
but they will be less bored with the subjects they are learning.   
 Not only will a first grade teacher observe and
guide the classroom, but a child psychologist, teacher’s aides, and
student aides will assist the teacher and the student to clarify
points, and act as a catalyst for communication and mutual
understanding in the classroom.  The child psychologist’s role will
also be to recognize and address the needs of children who have
special needs, learning challenges, or are in the autistic spectrum. 
 In combination, the education of the student
and the internalization of the information being taught is more
effectively secured—this way—than in the traditional model of one
teacher per class. Individuals in the classroom itself are more
capable of determining the direction of future courses—rather than
a bureaucratic, top down approach as we see today.  Many teachers and
textbooks on learning (for instance Motivating Students to Learn by
Jere Brophy, 2010) will say that other than changing the system
entirely, the way we teach is restricted, and that because optimal
conditions are “difficult to establish in classrooms,” teachers
should be more disposed to work with what they are given than to
reinvent the wheel.  Indeed, because of the limitations inherent in
the current education paradigm, it is our obligation to future
generations to remove the factors which limit our ability to educate
effectively.  With more aides, such as teacher aides (i.e.  adult
students learning to become a teacher), student aides (young adult
students with an interest in teaching), and a community oriented
environment where parents are encouraged to spend their extra time to
help educate—and be educated—those old limitations of compulsory
curriculum, depressing student to teacher ratios (20-1 or 30-1),
public embarrassment, and finally grading systems, can be redesigned,
reduced, or removed; more children will be willing to learn, and
encouraged to grow along their own best path, rather than what the
current, conventional society's economy wants them to be.
Grammar will be taught according to the Trivium.
 This lesson will be the only subject of the first grade classes;
with every graduation an additional subject will be introduced. 
However, the first year of education in grammar will be taught
multilingually as a foundation for the later study of logic, as we
will discuss next.  
 Both logic and grammar will be taught once
students are prepared, and both the psychologist and the teacher will
evaluate the preparedness of each student individually, as well as
make a family assessment to determine the best method of teaching. 
Once a student has mastered grammar they will graduate to logic. 
However, both subjects will alternate throughout the week in one
subject per-day intervals, gradually reducing emphasis on grammar as
it is mastered, and focusing on logic until it is also mastered. 
Once a student has mastered logic, a third subject will be added in
tandem to grammar and logic.  
 Rhetoric will be taught in order for students
to functionally express themselves to others.  The art of
communicating ideas, rhetoric, in this stage of education, is
fundamental to the process of a student’s ability to think
critically; and further, to be able to recognize logical fallacies as
well as being able to decipher the world around them, both logic and
rhetoric are essential.  By being educated in the Trivium and
Quadrivium alone the advantages are great for an individual to
develop critically.  And as  younger generations are educated in
critical thought—the better prepared they will be to encounter
their world, and in proportion to how complex the world will become
in the future.  
 Once a generation of children has been educated
in the Trivium, they will reflect the values and intensity of mind
which was revered in the enlightenment era, both in intelligence and
virtue.      However, once a child has developed past the stage of
Trivium education, not only will they have matured past the trivial
qualities of a map such as language, but they will have graduated
from understanding and mastering the ego to understanding and
mastering the other: from the fundamental to the instrumental. 
Adolescence is the next stage in a child’s physiological
development (ages six for females and ten for males), and the
beginning of a new curriculum, and a new stage of their growth as
individuals, from fundamental to instrumental, their progression will
be gradual but undeniable.

Chapter IV. Quadrivium: Adolescent Education

A gradual increase of what would be an otherwise
ever-present, quintessential aspect of life (geometry), will come
greatly into focus through education in the Quadrivium at the age of
about ten through fourteen.  Improved by what we know about the
universe since the Quadrivium was first created.  We have an
opportunity to bring this classical education schema up to date,
exposing our adolescents to the razor's edge of knowledge much
earlier, both through video and video games, and through hands on
experience; rather than waste time, we can initiate adolescents into
an understanding of the immensity and complexity of the universe at
an early age.
 In accordance with this advancement of vital
contextual information (grammar, logic, rhetoric, math, geometry,
music, astronomy), late in the Quadrivium, students will be
additionally introduced to the hermetic principles: mentality,
polarity, rhythm, vibration, correspondence, gender, and causality. 
An immense vista of contextual learning will be encountered in this
four year span, but all with the gradualness and wiggle room that a
level one civilization requires of its education, where individuals
are recognized as sovereign.  In other words, time can be taken to
address the abilities and needs of every student due to a less
structured and more malleable method of educating.
 Towards the very end of the Quadrivium, less
and less the responsibility of learning will be placed upon the
student, and less and less upon the teacher.  The final two terms
will be the stages that acclimatize the students to this trend. 
However, as the intensity of the subjects increase, so too does the
intensity and complexity of the recesses.  The recesses of the
Quadrivium would consist of the same general subjects, but in more
depth and intensity: from gardening to farming to hydroponics, from
art to design to architecture, from culinary art to health, from
meditation to martial arts to acupuncture, from music to composition
to theory, from physics to electronics to engineering; all of the
prospective recesses evolve to become more practical.
 It is at this point that a turning point occurs
in the education of youth, namely that the primary subject becomes
less “practical” or terrestrial and more conceptual and
extraterrestrial; presented in such a way—the incredible beauty and
immensity of the universe being exposed to them— the study of the
Quadrivium and all that it implies will become their primary subject,
and would take the place of the subject most anticipated, naturally
because we are all born curious about the nature of reality;
simultaneously, the recesses become less impractical and more
practical as the students near young adulthood.
 At the stage of young adulthood, from 14
through 18 years old, the students will be given free rein to study
whatever interests them.  Teachers, more like librarians, would act
as facilitators to their learning, rather than authorities.  Given
the authority over their own lives that is granted to adults, a
mutual respect can be developed between the student and their
learning process, so that a constant desire to learn may also be
developed.  Without the constraints of a Prussian model, the single
file framework of antiquated education can be done away with finally,
leaving only the most essential element of lasting intelligence: a
willingness to learn.  
 Once a student has been through the Quadrivium,
they no longer face a structured education program, but rather face a
vast world of information, all of which is placed at their
fingertips.  Homeschooling, but with a twist: the home is without
boundary, and the schooling is entirely autodidactic.  Nonetheless,
centers for autodidactic learning, as well as education in technical
fields such as engineering, acupuncture, architecture, hydroponics,
theory and so on.  The point of young adult education would be to
make the student self-sufficient, capable of independence, and
appreciative of what that entails.  
 To graduate, every student must go through
three of the five subjects, where drivers education, included in
engineering, is a mandatory subject for all.  At least to begin with,
drivers education should be taken as an important subject, but when
cars become driverless, this subject shall become irrelevant. 
Nevertheless, while it is a relevant subject today, driver's’
education is a subject worth mentioning.  As a graduation
requirement, this aspect of education is integral in keeping average
students involved in education: in order to get their license and
drive with maturity after graduation they will have to pass from this
 In addition to practical courses, students will
be encouraged to find a particular subject of interest, and devote
their time to studying that particular thing of interest.  Because
learning has no boundaries, and education no location in space or
time, it is important to understand that, unlike formal education as
we know it, where we have class at school and homework at home, the
pattern may be reversed, and even done away with entirely by simply
having autodidactic homework for academic information, and an edifice
devoted to practical, technical information, which also comes from
both the parents and the community.  
 As we transition from the Quadrivium to early
adult education, the subject matter becomes more about creating an
empowered individual on an existential, physical, objective basis,
but even this is not sufficient to produce individuals possessing
self-mastery.  To know thy self, one must experience the world, and
explore their individual consciousness.  As the young adult becomes
an adult, graduating from formal education into a state of becoming
and intense learning, the Pentivium becomes the next holy mountain to
 To prepare students for the Pentivium, they
will have been educated in all of the world’s religions during the
latter years of the Quadrivium, and early parts of young adulthood
(the age of reason).  World religions and world philosophies will be
exposed to them through video documentaries and reading source
materials for themselves.  If, for no other purpose, this practice
would bring a more world-centric view of culture, and at the very
best this will cultivate a sense of unity between all religions and
cultures, and will ensure that the future is more peaceful,
compassionate, and understanding than in our primitive past.

Chapter V. Asperger Syndrome and the Merits of
Childhood Psychologists in the Classroom.

It has come to my attention while writing this
section on education that I have not devoted enough of my attention
to the comprehensive view of education, for instance the subject of
special needs comes to mind.  As the coming evolution of
consciousness changes the narrative from selfishness to empathy, the
subject of the less capable bears more relevance.
 Dealing with reality means addressing the
entire spectrum of human life, individually.  For this reason, a
flexible, tailored, individualized system of education can take
shape, and with it the foundations of a level one civilization. 
Having child psychologists in the classroom increases the potency of
the abilities of the teacher, teacher's aides, and student aides, to
educe the innate talents and abilities of individual students, and
recognize special needs students early on (above or below average or
on the autistic spectrum, along with other “disorders” which
characterize modern civilization).  
 A more intense first language program would
naturally be applied to those on the autistic spectrum in the early
years—and emphasis on that language resurfacing as needed.  The
goal of language education for special needs students must naturally
be a more gradual and consistent program as compared to the average
neurotypical student’s curriculum.  Nonetheless an intensive and
gradual increase in the complexity of the stimulus is essential for
neural plasticity and connectivity, even promoting what science has
called neurogenesis (Ming and Song, 2011).  
 By separating other needs children from the
average students during their primary lesson, but allowing them to
participate in the recesses, ensures that they will get attention
though not at the expense of the lesson, while also socializing them
and preparing them for the real world.  Doing so also allows the
average neurotypical students to have time to interact with the more
fragile minded children, allowing them an unstructured place to
interact and bond.  
 As we have stated above, focusing on discipline
early allows us to educate without a rigid curriculum, the education
of children and adolescence can be individualized, tailored to their
every need, rather than their need conforming to the will of the
crowd, or the authority of the teacher.  Too many lives have been
impeded by this very fact than we would ever admit.  Without
authoritarianism, culture and community flourish, just as without
bureaucracy and paperwork happiness and the desire for liberty
increases.  Education, without a rigid curriculum based on an
academic speculation, is better for everyone, whereas school, with
its rigid curriculum based on flawed science, corrupted by an
economic agenda, has produced worlds of poverty, and a universe of
 Replacing the rigid authority of the teacher
with a council of wise individuals produces a sense of equality,
friendship, and reveals the skills of conflict resolution,
innately—just by observing these skills in adults in the room,
students will, perhaps unconsciously, recognize and apply them.  By
being disciplined from an early age and encouraging the students to
speak their mind while respecting the time to speak and when not to
speak, an atmosphere of trust and mutual respect can grow into
legitimate relationships of authentic purpose.  Moreover, this may
enhance the ability to socialize children with Asperger Syndrome,
especially when a child psychologist, or other psychologist is there
to mediate and aid in the process.  
 To aid in this process, the children of like
mind will have been differentiated and educated in a cohort style
since early childhood, normalizing them to abnormal consciousness
gives the necessary experience to recognize mental divergence or
cognitive deficiency, increasing the boundaries of one's own
self-identification and worldly understanding.  However, by
adolescence their talents and abilities will have been differentiated
to the point where their teachers would be of varying importance to
their learning from dependent to semi-dependent to independent. 
However, students with Asperger Syndrome (AS), and those on the
autistic spectrum—or those with so called learning
disabilities—would be in their own way differentiated on a spectrum
of stimulus and socialization, with their primary focus being on
boosting the neural plasticity, and practical life functionality of
the individual: again, depending upon the severity and
particularities which have differentiated them along a spectrum that
is being formulated as we speak by countless professionals, all
thanks to the antiquated Prussian model.
 Nonetheless, the motivation to live and evolve
impels us toward a brighter future: a more beautiful world our hearts
know is possible.  To not be content with things as they are, and to
move forwards into the darkness of the unknown, to step out into the
world of becoming and be sacrificed upon the altar of experimentation
and intuition, to test the fates and transform from a measly worm
into a butterfly!  This we can accomplish, and greater things: the
products of a level one civilization; with all life cherished and
cultivated with the most and best means possible of educating them,
no thing is impossible, including lifting the symptoms of AS, making
the lives of those with autism as stimulating as possible, yet as
relaxing as possible.
 To turn the disability into ability, we must
first address the immediate culture of our minds, and process the
fact that we are destroying life itself, we are killing ourselves in
an indirect way when we allow psychopathic behavior to go unnoticed
or just not addressing it, which is the same thing as being guilty of
the crime yourself.  For this reason, child psychologists in the
classroom are also important for not only the classroom, but for
society.  The point would not be to punish the more psychopathic
children, but to give them the appropriate therapy or alternative
living environments they need to become sane again.  The same would
apply to children with mental disorders and mental illness: they
would receive special care, and be put into environments that are
therapeutic.  A more tailored and case specific regimen makes sense
for a smaller cohort of children in all cases.  No less human, and
therefore no less important in the planetary context, the treatment
and integration of these children into the various practical recesses
could be essential to their emotional and social growth.

Chapter VI. Young Adult Education

Having graduated from the Quadrivium, and thus
imparted with a general understanding of the world around them,
students become more and more trusted to educate themselves, and to
study what most holds their interest, the gradual trend of
responsibility to learn will have shifted from the teacher to the
student; until the young adult is his or her own teacher, and rather
than having full (seven hour) days of school, their time is cut in
half.  Rather than practical recesses, their activities outside of
academic study are shifted also, towards more technical subjects as
we describe below.    
 By the time the students reach young adulthood,
they will be given courses on architecture, hydroponics, electricity,
plumbing, carpentry, and mechanics (really whatever the people decide
is most practical).  The purpose of these courses, being to instill
self-sufficiency and independence, the graduating requirement of all
students will be to pass their drivers course (assuming that people
are still driving at this time), which will act as a certificate of
their graduation.  However, graduating and getting a driver’s
license is not the same as requesting and earning citizenship (as we
will discuss in the final chapter).
 Young adults will also be given opportunities
to teach the younger generations as student teachers, to serve their
community with fellow students, and receive introductory experiences
to being participants in their society in various ways: political,
environmental, economic, and spiritual.  
 The purpose of this kind of education has not
been to ensure that those coming out of it are functional workers,
but rather as beneficial members of a community and
society—functional workers are a pleasant side effect, but are not
the foundational goal.  

[An experiment of this kind cannot come without
some degree of controversy.  However, given the track record of the
current public education paradigm, we are not going to get any
improvements from it any time soon.  Let us remember Einstein’s
famous quote that, “We can’t solve problems by using the same
kind of thinking we used when we created them.” Therefore, given
the current failure of our education, as a system despite the efforts
of individuals, we must reinvent the wheel of our mind, and think in
brand new ways to solve the problems that our world faces.]

Chapter VII. Pentivium: Adult Education

 Indeed, the next step in changing our way of
thinking is with regards to adult education.  Once one has reached
adulthood, and requested and earned citizenship, they may desire to
enter into a free adult education academy called the Pentivium.  The
Pentivium, as you may already glean from the name, is composed of
five subjects, which complement the subjects of the Trivium and
Quadrivium of the classical liberal arts.  It will please the reader
that all of these subjects are plant and or consciousness oriented,
rooted in fractal equality—a concept used by the author to describe
the balance inherent in natural inequalities, which give rise to the
beauty inherent in all varieties.  
 Separate from college, this program does not
include specific subjects or compartmentalized views, but rather
depends upon the community, and would act as a community-building
forum in places like the city and suburb.  The academy facility may
be old malls, repurposed, and would be a perfect fit for green
revolutions everywhere.  How poignant, you might be thinking, how
ironic, that the infrastructure that once perpetuated the
consumerist, materialist view, now should be the edifice for its
ultimate destruction, and the vector for a new, green paradigm.  
 The Pentivium starts with purification. 
Through meditation and medicinal therapy and study, the neophyte
explores their own individuated consciousness, and dispels the
illusory boundaries within themselves.  (By medicine the author means
plants, not synthetic chemicals, though the choice to do or not do
any of that is the individuals; and while not entirely necessary, the
process of purification can take substantially longer without the aid
of our plant brethren.) What studies from prestigious colleges have
shown, is that mystical or transpersonal experiences are possible
with pharmacological tools, which have been shown to create authentic
spiritual experiences.  Tools, chemicals found in plants, today are
considered dangerous “drugs”, rather than potential keys to their
own self-discovery.  
 The purification process will also go hand in
hand with the local organic economy, in which the participants have
access to locally grown organic food, which they themselves have
cultivated.  Using re-purposed malls as the space, people could
transform their landscape as a practitioner of the Pentivium.  A full
spectrum purification can then take place, therefore, in which diet
and exercise are aiding aspects of the mental and spiritual
purification.  Mental and physical, diet and exercise, acting
synergistically to magnify the process of self-mastery, a full
spectrum of deconditioning can take place—in which the attempts of
the world to bog one down with nonsense and false notions of who we
are may be loosened enough to leave room for a more rational, caring,
and self-empowered individual.
 As we progress, the purification process takes
place within the individual; their mind has expanded to be open to
new ideas; without fear, ego, or formal belief systems the individual
can now be introduced to esoteric concepts, which will further aid
their endless process of purification.  We may call this a
consolidation, because it is an act of collecting one’s thoughts,
and a re-examination of one’s reality according to occult—or what
were previously hidden—texts, and what could be considered a divine
(experiential) study of the sacred.  
 This could be anything from reading ancient
texts, or modern texts devoted to their analysis, meditating on
natural forms, to spending time in an isolation tank, even skydiving,
depending upon the person’s temperament and general character—all
of these may be applicable, or none of them.  Everyone has different
definitions of the profound, but that is exactly what one is seeking
in this stage of the Pentivium.  (Nonetheless, it is vitally
important to read non-fiction, to study beyond history and the
mainstream.  When we do this, suddenly a can of worms the size of
planet money explodes, taking with it the prohibition of spirituality
and sanity vs satanism (ego worship).)
 The third stage could be considered a form of
exertion.  Exertion can be explained in two ways, both in the process
of sharing with others what she or he has learned, the neophyte has
the opportunity to exert their learned knowledge; but exertion can
also be expressed in learning the practice of self-healing—a
practice of thought alteration is key to what the author calls
“magik,” but really there is nothing magical or unrealistic about
what quantum physics calls quantum entanglement.  By practicing
intent, critical thought control, and using the tools expressed in
the previous stages of the Pentivium, the neophyte can begin to
change their reality by changing their thoughts, perspectives and
choices.  At this stage, each of those involved may begin to have a
positive, demonstrable effect on the planetary organism's healing
 Sexuality will also play a pivotal role in
certain neophyte's exertion of their spiritual path through
connection and deepening love.  In this process, the neophytes may
decide to make love, and in so doing create a life.  This, then, is
the stage in which the Pentivium connects back to the Univium.  The
Univium is an aesthetic, to which the exertion stage necessarily has
a direct connection, because not only will the neophytes be
responsible for creating an environment that is conducive to the
healthy growth of the infant, body and mind, but also of the proper
inner environment of their own body in order to promote proper
epigenetic conditions for future generations.  Today it must be
recognized that we are born swimming in a chemical bath, and this has
epigenetic consequences for our future generations; if we are to
solve this problem, it first must be recognized and mended
 At this stage, parents may also seek to have a
direct, participatory role in their child's education, and they will
be encouraged to do so: The education facilities in our alternative
paradigm will not be exclusive and centralized as they are today, and
because the working day of most people will be significantly
shortened, the available time to spend involved at the education
facility will be expanded, and parents will be justly compensated for
this contribution as well.  One step closer to homeostasis and
conscious evolution, we continue to the next stage.  
 Through experiencing exertion, at the fourth
stage of the Pentivium one comes into one’s self, and begins to
exhibit a union in their body, mind, and spirit.  This union, coming
into balance, represents a state of mastery.  Few who enter the
Pentivium will reach this stage of mastery, but the benefits of such
an evolution are greater than the bliss of ignorance, and the
imbalanced disharmony, confusion, and chaos that otherwise plague
human existence.  This mastery will only further aid the neophyte in
their relationship to others, their chosen field of collegiate study
(assuming they go to college), and their overall appreciation of the
world at large.
 To become a master of one’s realm represents
a total shift in personal ownership and responsibility.  However, as
we proceed, the fifth and final stage of the Pentivium is simply
play.  At this stage, one’s development has reached a nexus point,
from the domestication of the Trivium and Quadrivium to complete
freedom as an experienced adult—completely capable of virtually
anything they put themselves to.  The student has reached a point of
knowledge and understanding for mastery of his or her realm:
Purification, consolidation, exertion, union and balance have
resulted in the transformation of the individual from a person with
an ego to a character with a connection to the Cosmos.  All that is
left for them is to carry on, searching out complex experiences which
create the flow state, a state in which the exhilaration of taking on
tasks that require complex skills, stretching them in new directions,
and recognizing and mastering new challenges is its own reward. 
According to Csikszentmihalyi, “Every human being has this creative
urge as his or her birthright.” (The Evolving Self, pg.  175)
 The reason the author has chosen to use the
term play for this final stage is because of the inherent openness
and fresh experimental curiosity engendered by the nested processes
of the Pentivium, Quadrivium, Trivium, Bivium, and Univium.  In
combination these liberal arts have the potential to emancipate
humanity from the survival mode, which has restrained it, into
becoming the new center of human activity; in addition, any time we
change education, we are developing an altogether new culture.  More
and more as automation replaces human labor; forms of deep play
(self-empowerment and enlightenment), as in the Pentivium (a balance
between consolidation and exertion), the rhythm of life becomes just
as important as hard work to individual happiness.  Further, when the
education system employs farmers, and utilizes the land with economy
(conservation and thrift) the fallacy of scarcity (one of the big
myths of our time) can finally be lifted.  
 Widening the scope of education beyond the
boundaries of the schoolhouse, the true schoolhouse must come to be
the world, our true family the world also; only then can our species
evolve past its arbitrary limitations, and come to inherit its divine
role as co-creators with the sacred source—in other words, applying
consciousness to the process of evolution.  Indeed, only by having
this implied trust through reciprocation can we evolve past the money
paradigm, and act synergistically as a global consciousness to create
what the author calls a planetary organism.  This, and not the United
Nations, is the solution to global warming, the poverty rampant in a
depreciated world, and dictatorial governments bent on our
 The fundamental purpose of the final stage, and
the underlying importance of the liberal arts is causation and flow. 
Being our own first cause, we can liberate ourselves from our genes,
our culture, and finally our selves; rather than being someone else's
puppet to be caused upon and witnessing and bearing responsibility
only to the apparent effects in our life; you are now at the helm of
your own destiny, and truly capable of making your own decisions! 
This is not like in Scientology, where the cost of enlightenment is
mental health and a depleted bank account; first, because it does not
cost anything, and second because there is a point where you can
achieve actual self-mastery through real effort, and actual expansion
of consciousness through the action of non-action.  The state of
self-mastery is an easily verifiable stage of awareness which merely
takes a dialogue with a self-mastered individual (or Guru) to test
for.  Nonetheless, we can see how causation and flow have vital
importance to the evolution of the human species, as both of these
challenge the individual into seeking more complex experiences, and
“deeper” states and stages of consciousness.  
 The “great art of living” that the author
has described may not be for everyone, but that can be said about
enlightenment in general.  Nonetheless, this program, and its
potential to create community and enlightenment should be pondered
and considered—before our materialistic, bread and circuses, beer
and football culture retards and regresses into confusion and
ignorance, making the vast majority of us entranced, under absolute
tyranny, while dragging the rest of us along with them.  (Some may
think it is already too late, but that is flat wrong given the
revolutionary spirit happening right now.)

To improve our standards of education, first we
must examine the past and recognize what methods, standards, and
practices actually worked, and thus we can start to develop a new
education paradigm for the future, one that will water the seeds of
enlightenment.  Indeed, with the great advancements of technology our
advancement of wisdom has been stunted, and though using the methods
of ancient Greece may seem backwards, it is in reality the current
model of education that is retarding us all, and has been gradually
for the past hundred years.  So for us to move forward, we have to
recognize that these tools (the Trivium and Quadrivium) were withheld
from the public, not for their betterment, but in order to better
control them.
  Your ignorance is the bliss of more fortunate
men; for their interest is your ignorance: their bliss is indulged on
your back.  Your bliss, your authentic bliss, is to play life, to
play the role of an original character in the world, to be a hero,
and to be loved, connected to, to be challenged, and to be complex. 
These moments cannot come about in this world as it is.  All one can
get out of this life, in the world as it is, is strife, because they
have not been taught how to access their more quintessential aspects:
shadow, consciousness, ego, id, unconsciousness, and flow.
 By focusing, not just on the students, but also
on the education of the parents, and integration of them into the
education paradigm, as we will discuss in the following chapter on
economics, a far more  evolved education, one rooted in society, in
relationships, rather than statistics—rooted in the territory,
rather than the map.  A self-adjusting feedback loop between student
and teacher-staff corresponds to the innately fractal structure of
learning—similar to that of the brain—and, therefore, thought.  
The implications are that once this kind of education begins, it
actually begins the life of a new culture, planting the seeds for a
new civilization.  
 What is important to know about this process is
that each stage transcends and includes the previous stage or stages.
 The Univium, being an aesthetic, characteristic of complexity, and
the Bivium being an expansion of imagination within the previously
created environment, are simply extensions of the mind, and
aesthetics are a device into the mind; what follows (both the Trivium
and Quadrivium) are integral disciplines that ultimately flow into
the ability of the neophyte to evolve through flow as they set and
pursue new goals and challenges.  Such a transformation of the
education meme requires a critical mass of human psychic energy being
focused from all over the (world) cosmos—to converge and begin the
process of installing their more perfect model.  Therefore, before
the critical mass has taken place, not only should there be a design
for organizing the new consciousness, but a way to ensure that such a
stage of development may be maintained and further developed in
perpetuity—preventing or reversing entropy.  
 The Hexivium is the six step process of
liberation (see Table 2.  pg. 210 ), which we will discuss in the
final chapter, but for now it will suffice to say that one must have
been through the Pentivium, or at least be in the third stage,
balance or mastery in the stage of exertion, in order to participate
in the Hexivium.  This key, which ties this entire book together, is
worth reading through to the end of the book to find out about,
because this book itself is a product of the Pentivium, but only
hints at the potential of the reader to create their own Hexivium! 
In the meantime, when we are not reading or gardening or selling our
soul, we should be giving these ideas life, by practicing the Trivium
and Quadrivium, both as individuals and as an education system, the
Pentivium, as well as the Univium and Bivium, in the process of
homeschooling and/or group/community schooling of our children.  Lets
face it, our government is not here to provide us with useful,
liberating, or empowering education.
 The purpose of this one’s education is to
unlock and develop the hidden potential of the human brain, mind, and
ultimately spirit, especially those with special needs and handicaps.
 It can be said that a society is only as good as how it treats its
least fortunate and least able, and what it does to help elevate
those people instead of treating them as a burden, seeing them as an
opportunity for change instead of a limitation on “progress”. 
Thus the great way of life and living: the univium, bivium, trivium,
quadrivium, pentivium, hexivium, are original understanding: natural
principles of the brain, the mind, the spirit, and society, and work
irrespective of the designs that genes or memes have created. 
 As we will see in the next chapter, the
implications of adult education spill over into the economy and vice
versa.  As thought-changing consciousness is drawn towards the
interior and less upon the surface, a completely new culture starts
to emerge, a culture we have seen glimpses of in the past: a
world-centric culture which continues to impel itself into the realm
of reality.   This new culture is rooted in the emotions, but can be
allowed to flourish in its intellect without fear or ego;
entertaining without accepting the ideas taught in a bygone era, nor
the selfishness and obfuscation of a powerful elite.  
 Anything but a fractal, holistic, synergistic,
and empathic approach to this human endeavor shall prove to be
futile.  Therefore, as we proceed, it must be recognized that the
author has been describing an altogether unrecognizable approach to
human organization, but this unfamiliar form is made indurate by the
pervious flow and flexibility of a growing, infinite consciousness,
and spirit of evolution.  

[Note: The geometry of this process implies
further shapes and concepts.  In other words, the Hexivium and
Septivium may encompass those needed stages for a world civilization
to emerge.]
Using modern science, and proven facts of
prenatal and early infant-into-childhood development, the current
author has created the Univium and Bivium, a process of enhancing
neural connectivity and plasticity, and early consciousness expansion
respectively, for children from birth to...  Using the knowledge of
the ancients creatively, he has conceptualized the Pentivium, which
is an extension to the Trivium and Quadrivium.  But also
conceptualized, the Hexivium is a plan of action for the
actualization and realization of our own goals and greatest
happiness.  This chapter will be devoted to the exploration of the
schema expressed in Table 1., and the merits of the praxis up to the
Hexivium; the Hexivium will be discussed in the final chapter
regarding culture.  
Table 2.
HEXIVIUM (WorldCentric/VisionLogic)
Manifestation (Transcendence) (Early Psychic)

Chapter IX. The Hexivium

The Hexivium is a method of world-centric
transformation, in congruence with the Pentivium.  In our times, it
is a physical, mental, and spiritual matter of human life to be
subjected to the powers and wills of sycophants and parasites, elites
and psychopaths; to protect ourselves (and yourself) from this kind
of criminality and tyranny, not only mental fortitude, but action is
necessary.  The Hexivium is an action plan for world liberation.  We
use the word “world liberation” because this concept is
world-centric, meaning that if any part of the world is still
oppressed, the ultimate goal of this system has not been manifest. 
The point being, not to achieve perfection—recognizing that true
perfection is impossible—but rather, in spite of this truth,
pursuing perfection (i.e.,  world liberation and individual
sovereignty) anyway.  
 A transformation of alchemical proportions
requires us to embrace post-conventional perspectives, and recognize
the powers that be for the criminals that they are.  Recognizing that
they are not stupid, we must become aware and smarter (both as
individuals and as an aggregate) than the status quo.  Further,
rather than fighting them, and playing their game, the methods of
transformation must be to create a more perfect order, which makes
the old model obsolete.   
 By first strategizing with other players of
life (practitioners of the Pentivium who have achieved balance),
original characters that have been liberated from the mental shackles
of modern culture and society have a unique capacity for causing
change and doing so in a flow state; such that, doing so at the
expense of social approval, conventional values, and preserving the
passive peace is of no consequence to them.  However, without
strategy, as Gene Sharp contends in his book From Dictatorship to
Democracy, the game of power and control is already lost before it is
played.  Rebellion worsens the situation, ignorance worsens the
situation, and denial worsens the situation.  
 The power and potential of the Pentivium, in
regards to studying the economic, political, and cultural systems
that have created the world in which we live, is the true value of
this concept in our time.   Having connections with like minded
individuals, all exploring and sharing their understandings about the
world in which they live, establish the conditions for a Mastermind
Alliance (or Fellowship Cell as described by Csikszentmihalyi in The
Evolving Self).  It is when we become organized around the power of
knowledge that we can actualize the Mastermind potential, as was
conceptualized by Napoleon Hill, in his book Think and Grow Rich,
where he defines the term as such: “The coordination of knowledge
and effort of two or more people, who work toward a definite purpose,
in the spirit of harmony." 
 Through strategy and organization, the next
inevitable step towards cultural evolution is education.  By
educating ourselves and the people inside as well as outside of the
mastermind alliance, a group takes on the power of knowledge, and
uses it for the greater good.  Only by educating people about reality
will they ever be empowered, and in effect liberated.  However,
simply educating people will never get them closer to freedom without
synergy, wherein new members are brought in and connected into the
strategic plan, and brought in to the mastermind group concept,
preferably creating their own cells.  
 By repeating this process, the participants are
creating new networks, and in doing so create a platform for more
potent dissemination into the public realm.  Actions that can be
taken at this point would be: reaching out to community organizations
(such as churches, labor unions, and government officials), having
proficient members run for political office, and creating media,
entertainment, and organizing community events and attracting further
community involvement.  A powerful and effective method of bringing
about synergy is education—establishing new education memes must
constitute the  greatest effort in the course of the Hexivium.  By
establishing Pentivium academies, using old malls as the edifice,
would be one of the biggest steps that such a community organization
can make.  
 Once a group has been successful in changing
their local community, shedding light on systemic corruption,
inadequacy, and obsolescence, the final stage is transcendence, or
manifestation.  By achieving renown for being movers and shakers, the
Hexivium group has dismantled the pyramid-like power structure of the
status quo through non-violent action; in the process, replacing it
with a circular-shaped egalitarian structure in their community.  
 By integrating the practices of the Pentivium
into this process, we are also integrating the principle of flow into
these activities.  In the context of flow, the challenge of changing
the world to be more harmonious and fulfilling for all human beings
is not only fun, it is exhilarating, and a source of authentic
ecstasy.  In other words, not only can we change the world, but we
can have fun while doing it! 

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