Cumulative learning
The socialist matrix schools teach cumulative learning. With cumulative learning, the different learning areas are chopped up into small lessons every hour, so that the learners cannot understand any connections. 1 hour of math, followed by 1 hour of history, followed by 1 hour of physics, followed by 1 hour of language … In addition, the learners are given so much homework to take home with them that the learners do not have time to do what they have learned in peace to process. The only thing left for the learners to do is to memorize it so that they can parrot it according to the instructions. This is how phonographs are bred. These socialist matrix schools teach you how to memorize something, to repeat it that pukes up again. Just the mindset you need to work your life for other people’s dreams.
The socialists are therefore smashing additive learning and demanding cumulative learning in all of their matrix schools. The modern educational prisons (also called schools and universities) were created by the socialist system only to:
Additive learning
Additive teaching and learning means “level-appropriate” teaching and learning. In practice, additive learning means that a person always learns a certain area … then processes what they have learned in order to understand … before learning the next area:
- By nature, soul and spirit always learn additively!
- We always receive life experience additively!
- Free people naturally learn additively.
The traditional martial arts show a fine example of additive teaching and learning. There is a natural hierarchy in traditional martial arts. All practitioners of a traditional martial art, regardless of their degree, are on the same path (Do) of the universe.
Depending on their disposition and the duration and intensity of their training, however, they have progressed to different degrees. This creates a natural hierarchy in which the position of the individual arises solely from his experience and the strength of his personality.
People in western countries tend to trust only in the strength and infallibility of their reason. They are open to discussion and criticism, and are often caught up in consumerism. They are confused by the demand for consistent imitation of the techniques presented by the master, the perseverance required in the investigation of the simple over a long period of time and the patient waiting for the intuitive experience. As a result, they feel deprived of their “tried and tested” means and hindered in their development. The attachment to a teacher is perceived as a task or at least as a restriction of personal freedom and is therefore rejected.
Many students try to follow the path of Budo at first without an inner bond with a master. If interest is still there after these efforts have failed, many often make another mistake. They take what they find useful from any available teacher and feel indebted to no one. Budo is consumed so easily. However, the close bond with a master is necessary for moral as well as practical reasons.
As already stated, the master is ahead of his student on the way, so he has been able to gain experiences that are still hidden from the student. He can therefore give the student important orientation aids that save him time-consuming and exhausting wrong turns. This encourages the student in his development.
The technical and intellectual contents of Budo can neither be conveyed verbally nor understood rationally. In Budo there is nothing that can be understood by mere hearsay. Rather, the instruction takes place in “body language”.
The student can only grasp and understand the content in stages – additively. The same techniques must be repeated, controlled and improved over many years.
Every teacher has gone the way of Budo himself and has gained individual experiences that have shaped his personality and techniques. In the harmonious interrelationship between master and student manifests itself on the one hand the willingness for selfless devotion, on the other hand the voluntary bond to a superordinate authority.
Anyone who sees his teacher only as a mediator of technical techniques and negates or even fights his personality leads the important principle of the unity of body and mind, soul and body ad absurdum, can never achieve true mastery and consequently no significant teacher himself – or even a path -Become a master.
If someone only wants to learn one skill, be it in order to achieve sporting or social success, he is at the wrong address with a path master. In this case, he’d better go to a sports club, where a coach will teach him and explain all the techniques. The disciple of the way is different from a disciple of the form. Therefore, the master only designates that person as a disciple in whom the potential for the path exists. Only when he is convinced of this does he get involved in a master-student relationship. Several years of pure form teaching can pass before that happens. A martial arts practitioner only becomes a path-student when his striving for form perfection is suddenly touched by something else that prompts him to question his previous direction. This is the moment when the student reaches the limit with cumulative learning. Then he calls for the master, because he realizes that practicing the technique has its limits and misses the point in life. Usually this only happens at the Dan level, when a practitioner has already mastered the techniques.
Whether a master accepts a student as his path student is not determined by his external talent, but by his inner ability. All real masters consider the promotion of a student who is only concerned with – cumulative – form perfection, without internal – additive – struggle, without the ability to sacrifice and the ideal, as a betrayal on the way. Only very few members of a dojo can therefore overcome the form hurdle (Shu) and get on the path.
A lot has changed formally these days, but the conditions that real masters place on their students remain the same. In most modern dojo, the martial arts are not taught as a path, but as a competitive or competitive sport, and are therefore irrelevant to a master-student relationship, as the path means.
But even where a dojo is dedicated to the way, very few members are real way disciples. Almost without exception all modern dojo today are subject to certain social requirements and cannot exist without – cumulative – group lessons. For this reason, there is almost nowhere else a student selection made according to – additive – path criteria.