Children are very sensitive and can see and
sense very quickly the spirit of what is going on
among the adults in their world.
(Malaguzzi)
Come, let’s bow down and worship;
let’s kneel before Adonai who made us.
7 For he is our God, and we are the people
in his pasture, the sheep in his care.
If only today you would listen to his voice:
(Tehillim 95:6-7)
Find where thought comes from
(Sri Ramana Maharshi)
What happens between two, and between all the “two’s” one likes, such as between life and death, can only maintain itself with some ghost, can only talk with or about some ghost. So it would be necessary to learn spirits.
(Derrida)
A person can receive only what is given them from heaven
(John 3:27)
The quality and quantity of relationships among you
as adults and educators also reflects your image of
the child. (Malaguzzi)
Make me know your ways, Adonai,
teach me your paths.
5 Guide me in your truth, and teach me;
for you are the God who saves me,
my hope is in you all day long.
(Tehillim 25:4-5)
One thing is quite clear to me: all that is, lives and moves and has its being in consciousness and I am in and beyond that consciousness. I am in it as the witness. I am beyond it as Being.
(Sri Nisargadatta Maharaj – Maurice Friedman)
There is a power of language, therefore, at once a dynamis, an enveloped virtuality, a potentiality that can be brought or not to actuality; it is hidden, buried, dormant. This potentiality is also a power (Macht), a particular efficacy that acts on its own, in a quasi-autonomous manner (facon) without the initiative and beyond the control of speaking subjects.
(Derrida)
24 Therefore, I tell you, whatever you ask for in prayer, trust that you are receiving it, and it will be yours.
(Mark 11:24)
An environment that grows out of
your relationship with the child is unique and fluid.
(Malaguzzi)
I lift my inner being to you, Adonai;
2 I trust you, my God.
Don’t let me be disgraced,
don’t let my enemies gloat over me.
3 No one waiting for you will be disgraced;
disgrace awaits those who break faith for no reason.
(Tehillim 25:1-3)
The configurative unity of these significations-the power of speech, the
creation of being and life, the sun (which is also, as we shall see, the eye),
(Derrida)
This cloud imagines us and all that our story
Was ever going to be, and we catch up
To ourselves, but they are the selves of others.
(John Ashbery)
Awareness is dynamic, love is being. Awareness is love in action. By itself the mind can actualise any number of possibilities, but unless they are prompted by love, they are valueless. Love precedes creation. Without it there is only chaos. (Sri Nisargadatta Maharaj – Maurice Friedman)
Praise to the emptiness that blanks out existence. Existence:
This place made from our love for that emptiness!
(Rumi)
19 I am Gabriel. I stand in the presence of God, and I have been sent to speak to you and to tell you this good news.
(Luke 1:19)
There’s a difference between the environment
that you are able to build based on a preconceived
image of the child and the environment that you can
build that is based on the child you see in front of you
— the relationship you build with the child, the
games you play.
(Malaguzzi)
Thus the heavens and the earth were completed in all their vast array.
(Breshit/Genesis 2:1)
8 One time, when Z’kharyah was fulfilling his duties as cohen/priest during his division’s period of service before God, 9 he was chosen by lot (according to the custom among the cohanim) to enter the Temple and burn incense.
(Luke/lux, light 1:8-9)
The entire universe is your body and you need not be afraid of it.
(Sri Nisargadatta Maharaj – Maurice Friedman)
we will place ourselves On that side of the lustre where the “medium” is shining.
(Derrida)
You will keep in perfect peace those whose minds are steadfast, because they trust in you.
(Isaiah 26:3)
10 And when the time for the burning of incense came, all the assembled worshipers were praying outside.
(Luke/lux, light 1:10)
All of this pushes us to produce a higher level of
observation. We must move beyond just looking at
the child to become better observers, able to penetrate
into the child to understand each child’s resources
and potential and present state of mind. We need to
compare these with our own in order to work well
together.
(Malaguzzi)
7 “But ask the animals — they will teach you —
and the birds in the air — they will tell you;
8 or speak to the earth — it will teach you —
and the fish in the sea will inform you:
9 every one of them knows
that the hand of Adonai has done this!
(Job 12:7-9)
O, believe, as thou livest, that every sound that is spoken over the round world which though oughtest to hear will vibrate on thine ear! Every proverb, every book, every byword that belongs to thee for aid or comfort, shall surely come home through open or winding passages.
(Emerson)
Unready means afraid. You are afraid of what you are. Your destination is the whole.
(Sri Nisargadatta Maharaj – Maurice Friedman)
Origin of the experience of space and time, this writing of difference,
this fabric of the trace, permits the difference between space and time to be
articulated, to appear as such, in the unity of an experience …
(Derrida)
Lift up your heads, you gates!
Lift them up, everlasting doors,
so that the glorious king can enter!
8 Who is he, this glorious king?
Adonai, strong and mighty,
Adonai, mighty in battle.
(Tehillim 24:7-8)
24 Therefore, I tell you, whatever you ask for in prayer, trust that you are receiving it, and it will be yours.
(Mark 11:24)
We need to produce
situations in which children learn by themselves, in
which children can take advantage of their own
knowledge and resources autonomously, and in
which we guarantee the intervention of the adult as
little as possible.
(Malaguzzi)
Goodness and grace will pursue me
every day of my life;
and I will live in the house of Adonai
for years and years to come.
(Tehillim 23:6)
Just realize that you are dreaming a dream you call the world, and stop looking for ways out.
(Sri Nisargadatta Maharaj – Maurice Friedman)
We don’t want to teach children
something that they can learn by themselves. We
don’t want to give them thoughts that they can come
up with by themselves. What we want to do is
activate within children the desire and will and great
pleasure that comes from being the authors of their
own learning.
(Malaguzzi)
The earth is Adonai’s, with all that is in it,
the world and those who live there;
2 for he set its foundations on the seas
and established it on the rivers.
(Tehillim 24:1-2)
The dream is not your problem. Your problem is that you like one part of your dream and not another. Love all, or none of it, and stop complaining. When you have seen the dream as a
dream, you have done all that needs be done.
(Sri Nisargadatta Maharaj – Maurice Friedman)
Without either showing or hiding herself. This is what took place.
(Derrida)
Who may go up to the mountain of Adonai?
Who can stand in his holy place?
4 Those with clean hands and pure hearts,
(Tehillim 24:3-4)
23 Yes! I tell you that whoever does not doubt in his heart but trusts that what he says will happen can say to this mountain, ‘Go and throw yourself into the sea!’ and it will be done for him.
(Mark 11:23)
We need to know how to recognize a new presence,
how to wait for the child. This is something that is
learned, it’s not automatic. We often have to do it
against our own rush to work in our own way. We’ll
discover that our presence, which has to be visible
and warm, makes it possible for us to try to get inside
the child and what that child is doing. And this may
seem to be passive, but it is really a very strong
activity on our part.
(Malaguzzi)
Before knowing whether one can differentiate between the specter of the past and the specter of the future, of the past present and the future present, one must perhaps ask oneself whether the spectrality effect does not consist in undoing this opposition, or even this dialectic, between actual, effective presence and its other. (Derrida)
Adonai is my shepherd; I lack nothing.
2 He has me lie down in grassy pastures,
he leads me by quiet water,
3 he restores my inner person.
He guides me in right paths
for the sake of his own name.
4 Even if I pass through death-dark ravines,
I will fear no disaster; for you are with me;
your rod and staff reassure me.
(Tehillim 23:1-4)
Why do I now underscore that expression: “what is happening?” Because
for me this belongs to the order of the absolutely unforeseeable, which
is always the condition of any event. Even when it seems to go back to
a buried past, what comes about always comes from the future.
(Derrida)
Trust in Adonai with all your heart;
do not rely on your own understanding.
In all your ways acknowledge him;
then he will level your paths.
(Proverbs/Mishlei/mashal 3:5-6)
The ‘I am’ remains as the witness, but it is by the will of God that everything happens.
(Sri Nisargadatta Maharaj – Maurice Friedman)
“Have the kind of trust that comes from God!”
(Mark 11:21)
bring together the three central protagonists – children, teachers and parents — intensify the interrelationships among them.
(Malaguzzi)
You have answered me from the wild bulls’ horns.
23 (22) I will proclaim your name to my kinsmen;
right there in the assembly I will praise you:
24 (23) “You who fear Adonai, praise him!
(Tehillim 22:23-24)
The dreams are not equal, but the dreamer is one. I am the insect. I am the poet — in dream. But in reality I am neither. I am beyond all dreams. I am the light in which all dreams appear and disappear.
(Sri Nisargadatta Maharaj – Maurice Friedman)
In harmony with the Tao, the sky is clear and spacious, the earth is solid and full , all creatures flourish together, content with the way they are, endlessly repeating themselves, endlessly renewed. (Tao Te Ching)
Every function in the child’s cultural development appears twice: first, on the social level, and later, on the individual level; first, between people…, and then within the child. (Vygotsky)
(25) Because of you
I give praise in the great assembly;
I will fulfill my vows
in the sight of those who fear him.
27 (26) The poor will eat and be satisfied;
those who seek Adonai will praise him;
Your hearts will enjoy life forever.
(Tehillim 22:26-27)
For as you know these visitations and announcements will begin with changes of names, heteronomous changes, unilaterally decided by God …
(Derrida)
They brought the colt to Yeshua and threw their robes on it, and he sat on it.
(Mark 11:7)
Our goal is to make a school that is a place of research, learning, revisiting, reconsideration, and reflection.
(Malaguzzi)
(5) Your victory brings him great glory;
you confer on him splendor and honor.
7 (6) For you bestow on him everlasting blessings,
you make him glad with the joy of your presence.
(Tehillim 21:6-7)
To grow is necessary. To outgrow is necessary. To leave behind the good for the sake of the better is necessary.
(Sri Nisargadatta Mahara – Maurice Friedman)
… a presence both perceived and not perceived, at once image and model, and hence image without model, neither image nor model, a medium (medium in the sense of middle, neither/nor, what is between extremes, and medium in the sense of element, either, matrix, means). When we have rounded a certain corner in our reading we will place ourselves on that side of the lustre where the “medium” is shining. (Derrida)
(9) But you are the one who took me from the womb,
you made me trust when I was on my mother’s breasts.
11 (10) Since my birth I’ve been thrown on you;
you are my God from my mother’s womb.
(Tehillim 22:10-11)
Our goal is to create an amiable school — that is, a school that is active, inventive, livable, documentable and communicative.
(Malaguzzi)
A happy heart makes the face cheerful,
(Proverbs/mashal 15:3)
Time: the metonymy of the instantaneous, the possibility of the narrative magnetized by its own limit. The instantaneous in photography, the snapshot, would itself be but the most striking metonymy within the modern technological age of an older instantaneity.
(Derrida)
Immobility and silence are not inactive. The flower fills the space with perfume, the candle — with light. They do nothing yet they change everything by their mere presence.
(Sri Ramana Maharshi)
Just as a mold gives shape to a substance, words can shape an
activity into a structure. However, that structure may be changed or
reshaped when children learn to use language in ways that allow them
to go beyond previous experiences when planning future action.
(Vygotsky)
Arise, Adonai, in your strength;
and we will sing and praise your power.
(Psalms/Tehillim 24:14)
Very truly I tell you, a time is coming and has now come when the dead will hear the voice of the Son of God and those who hear will live.
(John 5:25)
mark forshee 