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Bencosme-Dávila: The Saga of Insight
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The Saga of Insight:
A Heroic Perspective on Knowing and Learning
and the Potential it Holds for Education
Arturo J. Bencosme-Dávila, PhD
Affiliate Faculty and Ignatian Faculty Scholar
in the College for Professional Studies
Regis University. Colorado, U.S.A.
Abencosmedavila@regis.edu
Abstract
Just as learning and developing insights into reality is basic to what it means to be
human, so is the ability to consciously become and manifest the potential with which any
human being is endowed. This paper brings together the works by four notable thinkers
and articulates them into a proposal for adult education based on the hero’s journey
archetype. This proposal consists of a form of servant leadership: serving to support the
learner intellectually, emotionally, intuitively and spiritually along the learner’s journey
of transformation that results from consciously experiencing knowing and learning.

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Introduction
Bernard C. Lonergan’s approach to knowing as described and discussed in Dwight (2012) - 11 and Dwight
(2012) - 22 is the starting point for the discussion herein. Dwight describes Lonergan’s approach as a
tandem of two oppositely directed vectors that complement each other intimately as the knower becomes
a mature individual.
An alternative to the purely rational, intellectual enquiry is also considered namely, contemplative
practices where insight can be attained intuitively. Zajonc’s work on contemplative knowing is thus
propitious.3
A useful epic frame for the transformational elements involved in knowing and learning (both rational
and intuitive) can be found in Joseph Campbell’s monomyth: the Hero’s Journey. Campbell’s pattern
allows for a deep reaching, spiraling over time perspective on both Lonergan’s and Zajonc’s schematics.
In addition, Pearson´s work on heroic archetypes that manifest along Campbell’s pattern offers a space
for examining the affective intentionality of the knower in an expanded manner.4
Seeing knowing and learning through Campbell’s lens allows capturing the epicness there is – a heroic
journey in Campbell’s terms. This opens a significant opportunity in adult education. A source of
motivation to explore this journey into knowing and learning is the congruence among Lonergan,
Campbell, Pearson and Zajonc. They all underscore the significance of self-appropriation for the learner /
knower: consciously owning the learning and knowing process involved. Thus here is a place for
transcendence: becoming one with that which is greater than self.
Along my experience in educating / tutoring / facilitating / mentoring persons within multiple contexts,
from executive circles to higher education, I have witnessed the benefits from using a heroic approach: it
is a dynamic scaffold. But it poses more questions than it gives answers.
This article attempts to set a table for dialogue on the challenges and advantages offered by this
approach. Within this perspective, adult educators can assume the roles of mentors / companions / allies
along the journey of the learner / knower. My expectation and belief is that adult educators aiming at
developing critical thinking capabilities can scaffold meaningful knowing and learning by providing
guidance and facilitating the learner / knower tread along the heroic path.
1 Dwight, A. (2012) - 1, Authentic Human Development and Vector Forces in Education: Drawing on the Thought of
Bernard Lonergan, S.J. in Addressing Some Key Issues in Educational Philosophy. Jesuit Higher Education 1(1):
31-45
2 Dwight, A. (2012) – 2, Meaning and the Guiding of Human Authenticity. Jesuit Higher Education 1(2): 2-15
3
Zajonc, A. (2009), Meditation as Contemplative Inquiry - When Knowing Becomes Love
Lindisfarne Books
4
Pearson, C. (1991), Awakening the Heroes Within – Twelve Archetypes to Help Us Find Ourselves and Transform
Our World. Harper One

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A Recount of Bernard C. Lonergan´s Approach to Knowing
Dwight (2012) 1 & 2 5 highlights several aspects of Lonergan’s work on the method of knowing and the
activities of knowing. First, that affective intentionality –love, wonder, desire to know- underscores and
drives the knowing process. Second, self-appropriation is center to knowing and learning as it is key to
authentically becoming and maturing. Third, the process of knowing can be described as a tandem of two
oppositely directed (upward and downward) vectors that complement each other intimately. Both
vectors encompass experiencing, understanding, judging and deciding. In particular, Dwight
summarizes the working of these two vectors very succinctly: We think ‘upward’, creating and
understanding, and our feelings and values feed ‘downward,’ encompassing the very process of our
cognitional activity. Lonergan’s dual vector approach to knowing is depicted in Figure 1. The two
moves -upward and downward- seem to be linearly sequential in nature. But observing this upward-
downward tandem allows for the question, ‘What if it is cyclical rather than linear?’ And, what pattern of
transformation is actually happening within the knower / learner?’
5
Ibid
Figure 1

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An attempt to have a cyclical depiction of Lonergan’s two vectors is presented in Figure 2. It can be seen
in this depiction, that by so doing the sense of continuity is strengthened. It actually becomes a never
ending process that goes through an ever deepening self-appropriation. Experiencing, understanding,
judging and deciding, are undertaken twice in each cycle. Taking on a time-line perspective, what is seen
as a cycle is actually the collapse on a two-dimensional plane of a three-dimensional spiral. From this
time-line standpoint, Lonergan’s vectors become superimposed, and the cumulative effects of each of
their activities become intermingled.
The cyclical representation of Lonergan’s approach to knowing offers yet another possibility: the process
can be started anywhere in the cycle, and will then continue its natural course. This offers an additional
element of flexibility to comprehend the whole process which captures the evolution of knowing and
learning. It also prepares for dwelling into the inner transformation that is taking place through the self-
appropriated knowing and learning.
Figure 2

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Zajonc’s Contemplative Inquiry: Intuitive Learning and Knowing
Duerr, M. (2004) 6 proposed the definition of contemplative practice quoted below. This definition will be
adopted here.
“A practice designed to quiet the mind in the midst of the stress and distraction of
everyday life in order to cultivate a personal capacity for deep concentration and
insight.
Although usually practiced in silence, examples of contemplative practice include not
only sitting in silence but also many forms of single-minded concentration, including
meditation, contemplative prayer, mindful walking, focused experiences in nature, yoga
and other contemplative physical or artistic practices. We also consider various kinds of
ritual and ceremony designed to create sacred space and increase insight and awareness,
such as council circle or vision quest, to be forms of contemplative practice.
Contemplative practice has the potential to bring different aspects of oneself into focus,
to help develop personal goodness and compassion, and to awaken an awareness of the
interconnectedness of all life.”
In her work, Ms. Duerr explains further that while there are forms of contemplative practice in every
major religious tradition, such as prayer, meditation, and silent time in nature, other practices have
grown elsewhere7. Meditation as a vehicle that offers a complementary element in Lonergan’s approach
to knowing will be undertaken here.
Meditation is a mental discipline: a practice to train the mind to attain special consciousness states. While
there are many forms of meditation, the Buddhist meditation, that is, meditation that conforms to the
principles and ideas of Buddhism is of particular interest here. Two basic types of meditation are
practiced within the Buddhist tradition: stabilizing and analytical. The stabilizing one consists of calm
abiding, that is, quieting the mind. It can be seen as a practice that allows for synchronizing the mind and
body. But the stabilizing meditation is also a portal that allows accessing the possibilities of the second
type of meditation: the analytical or insight meditation.
The analytical meditation focuses the attention on something to be discerned or to gain insight into. It
can also be directed to whatever arises in the moment that would otherwise be considered as being just a
distraction. Thus, this type of meditation is farther reaching than the stabilizing one. Nevertheless, the
two meditation types are complementary and will be discussed further as the subject of contemplative
inquiry is explored.
6 Duerr, M., (2004) A Powerful Silence - The Role of Meditation and Other Contemplative Practices In American Life
and Work. The Center for Contemplative Mind in Society.
7 Duerr, M., (2004) Ibid.

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H.H. Dalai Lama describes the two types of meditation in simple and precise terms8:
Meditation is needed in developing mental qualities. The mind is definitely something that can be
transformed, and meditation is a means to transform it. Meditation is the activity of familiarizing
your mind with something new. Basically, it means getting used to the object on which you are
meditating.
Meditation is of two types-analytical and stabilizing. First, an object is analyzed, after which the
mind is set one-pointedly on the same object in stabilizing meditation. Within analytical
meditation, there are also two types:
1. Something, such as impermanence, is taken as the object of the mind and is meditated upon;
2. A mental attitude is cultivated through meditation, as in cultivating love, in which case the
mind becomes of the nature of that mental attitude.
It is generally accepted that practicing meditation will influence one’s conduct positively. In particular,
insights derived from analytical meditation should be useful input into one’s life. Otherwise, those
insights would be equivalent to information that is known just intellectually. What is needed is the
experience of living those insights through embodying them, which is a concept similar to that of
Lonergan’s self-appropriation.
Contemplatively inquiring as a form of learning and knowing involves simultaneously focusing on the
specifics and on the whole of the object of inquiry. It also involves seeing one’s looking at the personal
path of knowing and learning. This deep level of self-inquiry allows one to utilize the discerning mind to
become aware of, and to comprehend one’s such path. A result from this for the knower is to progress in
grasping the meaning of such knowing and learning path.
Zajonc (2009)9 makes a fascinating connection between such an inquiry and our emotional state. He
points out that being so intimate with one’s self is an act of love: Contemplative inquiry leads to love. In
his own words,
"Indeed, I hope to convince you that contemplative practice can become contemplative inquiry,
which is the practice of an epistemology of love. Such contemplative inquiry not only yields
insight (veritas) but also transforms the knower through his or her intimate (one could say loving)
participation in the subject of one’s contemplative attention.”
Zajonc suggests that a state of contemplative inquiry can be attained through the following meditative
sequence:
1. Focus the attention on the object of contemplation
2. Relive an inner image of the object through imagination, that is, not just from
memory but as perceived and imagined. The image becomes vivid and lively.
8 H.H. Dalai Lama, (2000) The Meaning of Life Wisdom Publications; Revised ed. p.34
9 Zajonc, A. (2009), Meditation as Contemplative Inquiry - When Knowing Becomes Love
Lindisfarne Books

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3. Activity: the image is allowed to dissolve and the attention becomes wide, without
any attachment. Inspiration or Insight arises naturally.
4. Agency: intuition arises spontaneously. This is a stage of just being intimate with
the object of the inquiry: subject and object become one.
We can follow Lonergan’s process of experiencing, understanding, judging and deciding utilizing
Zajonc’s meditative sequence. In so doing we might include as much detail as necessary in order to feel
that a sufficiently complete sight of the knowing path is present. Once the intimacy to which Zanjonc is
referring brings knowing into a higher level of clarity in one’s consciousness, it would be time to stop
reflecting or analyzing. Now it would be propitious to just contemplate the path in a concentrated
manner. In other words, one goes from reflecting to just being mindful of what is present. This stabilizes
the process, and leads one into inner alignment with one’s self.
As was explained before, the analytical and the stabilizing meditations are complementary. The idea is to
alternate between them, to generate an increasing awareness that also takes a deep root in our being. The
combination analytic - stabilizing meditations can serve as the foundation for a powerful self-
appropriation routine for learning and knowing. This is depicted in the diagram below. The idea is to
allow the mind to become skillful at being clear and aware of the path into knowing. The capacity for
both meditations is developed by practicing voluntary, conscious concentration. While there is abundant
literature about techniques to do this form of meditation, practice is the key: it usually gets perfected
with years of disciplined practice.
Both rational and contemplative knowing and learning are vehicles which can be incorporated into the
saga of insight. This allows for intuition and reflection to collaborate in developing knowledge. In my
own experience, whenever the inquiring process finds itself lacking progress, it is usually a sign that
intuition most take over. Zajonc’s contemplative inquiry process is put in place, and progress resumes.
Lonergan’s Knowing within Zajonc's Contemplative Inquiry Process
•Attention is directed to experiences and data available.
•Emerging mental models are brought into focus.
•The inquiry questions are also brought into bearing: What is it? Why? How often?
FOCUS
•A vivid Inner Image of the mental models and the inquiry questions is built.
•Feelings, thoughts and sensations are observed.
RELIVING
•The Inner image of the inquiry dissolve.
•Attention becomes wide.
•Space for intuition becomes availble.
ACTIVITY
•At-onement with the inquiry is developed: the knowing path and the experience of it
are thoroughly owned. Deep self-appropriation takes place.
•Intuition about next steps along the knowing journey emerge.
AGENCY

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The Hero’s Journey
The cycle depiction that was constructed around Lonergan’s dual vector knowing schematic plus
Zajonc’s contemplative inquiry will be further explored here through the lens of the Hero’s Journey. But
prior to its usage here, an examination of this lens is in order. The Hero’s Journey is a term utilized by
Campbell (1973)10 to refer to a recurrent pattern that is found in traditions, myths, legends and religions
around the world. As such, he also referred to it as the “monomyth”:
“A hero ventures forth from the world of common day into a region of supernatural wonder:
fabulous forces are there encountered and a decisive victory is won: the hero comes back from his
mysterious adventure with the power to bestow boons on his fellow man.”
For Campbell, a hero is simply any person who departs from his or her usual world to go into a journey
to an adventurous, uncertain world. There challenges, doubts and fears are overcome to secure a reward
or a treasure which is then consciously embodied by this person. This treasure is then shared with others
in his or her community for its betterment. Thus the hero is actually a subjective experience of inner
transformation. In his own words,11
“The hero, therefore, is the man or woman who has been able to battle past his personal and local
historical limitations to the generally valid, normally human forms”.
Campbell positions the hero’s journey as a unique vehicle for men and women to contribute to society.
The inner transformation at the center of the monomyth is achieved in connection to that contribution.
Campbell (1973)12 states this very clearly:
The modern hero, the modern individual who dares to heed the call and seek the mansion of that
presence with whom it is our whole destiny to be atoned, cannot, indeed, must not, wait for his
community to cast off its sloughs of pride, fear, rationalized avarice, and sanctified
misunderstanding… It is not society to guide and save the creative hero, but precisely the reverse.
And so, every one of us shares the supreme ordeal – carries the cross of the redeemer – not in the
bright moments of his tribe’s great victories, but in the silences of his personal despair.
Jung (1960)13 advanced the “psychological archetype” concept. He proposed that the archetypes are
patterns that provide the deep structure for human motivation and meaning. Everywhere and every time
we encounter them they evoke deep feelings within us. We can also find them through our interactions
with individuals or groups. According to Jung, archetypes are psychological imprints that we all carry
within and they pre-exist in the collective psyche of humanity molding how we function psychologically
wise. Jung (1960) 14 further specified that:
10 Campbell, J. (1973), Ibid
11
Campbell, J. (1973) Ibid
12
Campbell, J. (1973) Ibid
13 Jung, C. (1960) Psychology and Religion (The Terry Lectures Series). Yale University Press
14 Jung, C, (1960) Ibid

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“Archetypes are forms or images of a collective nature which occur practically all over the earth as
constituents of myths and at the same time as individual products of unconscious origin”.
Campbell’s monomyth fits the definition of archetype: a recurring universal psychological pattern. He
described his monomyth as a cycle that goes through three parts: Departure / Preparation, Initiation /
Passage / Transformation, and Return / Celebration. as depicted below Figure 3. A description of each part
follows.
The Hero's Journey Pattern
I – Departure/Preparation: It all starts at the “world as usual”, with a call to adventuring into an
extraordinary world. If this call is heeded, the person leaves the ordinary world that is, his or her
“comfort zone”. Opportunities to identify mentors, allies, and opponents rise. A crucial point
comes when the hero/heroine goes past fears and doubts that can act as the guardians of the gate
to the extraordinary, adventurous world.
II – Initiation/Passage/Transformation: Trials and challenges are inherent to any adventure.
While going through the extraordinary world, there might even be supreme challenges to
overcome. Even a psychological death might happen, often consisting of relinquishing that
which no longer works. Next, a treasure is claimed: the goal set forth for the journey gets
fulfilled. But the peak point actually happens next when the hero/heroine consciously owns the
treasure. This allows for a new harmony within: an experience of at-onement.
III – Return/Celebration: The journey back to home starts. That is, the journey does not end with
just claiming the treasure and owning it. Sharing the boon and celebrating the journey with the
community is still ahead. So in the end, the hero/heroine brings and shares his/her treasure for
the highest good of all concerned in his/her community. That will set the stage to preparing for
future journeys. To be noted, the hero/heroine’s “world as usual” has expanded by incorporating
the journey just completed.
The importance of the hero’s journey is that it is a pattern of self-transformation centered on self-
appropriation and with a collectivity focus. It resonates naturally with everyone’s subconscious. This
resonance stems from the very essence of human beings: the need to expand one's sense of self into a
“greater than self” in order to fully develop one's potentials is inherent in every human. Still it is
DEPARTURE /
PREPARATION
INITIATION / PASSAGE /
TRANSFORMATION
RETURN /
CELEBRATION
Figure 3

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important to underscore that the hero/heroine’s journey is just a descriptive pattern –not a prescriptive
one. It might vary every time for every person, society and time frame. It is the overall pattern what is
significant. Each of the three parts of the hero’s journey pattern might encompass several stages.
Campbell (1973)15 himself included some seventeen possible stages. Many variations and adaptations of
Campbell’s pattern have been made available in the literature and in cinematography. For the purposes
of this article, an adaptation of the Hero’s Journey pattern will be utilized. This version is useful to focus
on the inner transformation when undertaking endeavors of personal importance such as learning or
knowing. It comprises the eight stages depicted in Figure 4. A brief description for each of the eight stages
follows.
The Call to Adventure: Any endeavor that matters at a personal level can constitute a call to adventure
such as new jobs, relationships, careers, studying and so forth. The call to adventure also involves
awareness of the “World as Usual” a.k.a. “comfort zone” in relation to the endeavor on hand.
Departure / Preparation Stages
I. Departure. The “World as Usual” is being left behind and the ulterior motives for the journey are
underscored. Possible allies and helpers for the endeavor are considered. The strongest aide comes
from self knowledge. Reflecting on the qualities to learn and the fears to overcome is propitious.
15 Campbell, J. (1973), Ibid
Figure 4

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II. The Gate Keeper. The vision for the journey is clarified. Going beyond the gate posed by fears and
doubts is required, and this helps in strengthening the commitment to go ahead with the endeavor.
Journeys are best approached from a place of love -not fear- in order to manifest the very best.
Initiation / Passage / Transformation Stages
III. Endurance Trials. Obstacles and threats appear which are seen as opportunities in disguise. Thus
utilizing everything to advance, learn and grow is appropriate.
IV. Supreme Challenge. To some, the following quote from Williamson (1996) 16 acts as a springboard
at this stage: "Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful
beyond measure. It is our light, not our darkness, that most frightens us.”
V. Claiming the Treasure. The endeavor’s objective is attained. Fulfillment surfaces, but holding on to
treasures can hamper further progress. Being mindful of the overall experience of the journey can
free from such entanglements.
VI. Convergence with the True Self. The task on hand is to strive for inner alignment, to transform the
experience of claiming the treasure into a resource for the future, and to transcend into convergence
with that is held as being “greater than self”. This usually refers to universal values.
Return / Celebration Stages
VII. Preparing to Return. The journey is “owned” by the hero / heroine. Questions surface about what
to do and how to relate to the “World as Usual”. Rethinking the journey motives is at hand.
VIII. Arrival & Celebration. The hero/heroine is now a “Master of Two Worlds”: the ordinary and the
extraordinary. Freedom from fear has been earned. A full cycle of inner transformation has been
completed and there is readiness for future journeys. The hero or heroine realizes that the “World
as Usual” is no longer the same: it has expanded. It is propitious to share and celebrate.
The significance of the hero’s journey at a personal level is highlighted by Campbell (2004) in terms of
living by a personal myth.17 Psychologically wise, the hero’s journey pattern can be interpreted as going
through a process of death and rebirth - the death of something “old” in the person and the rebirth of
something “new” in that same person. It can go as far as implying that the person becomes anew, a fully
renovated person: he or she goes through a deep transformational process.
The Affective Journey
The self-transformation of the hero / heroine has emotional overtones. To better comprehend them, the
archetypes proposed by Pearson (1991)18 will be of use. These archetypes act as supportive, favorable
16 Williamson, M. (1996), A Return to Love. Harper.
17 Campbell, J. (2004) Pathways to Bliss. New World Library– Joseph Campbell Foundation
18 Pearson, C. (1991), Awakening the Heroes Within – Twelve Archetypes to Help Us Find Ourselves and Transform
Our World. Harper One

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“aides” as the hero/heroine goes into his/her journey. They are patterns of behavior, roles that one can
consciously take on at the appropriate stage in the journey. That allows for tapping into one’s inner
strengths and resources that thus manifest the energy of each archetype/role as needed. Pearson suggests
that there are four archetypes in each of the hero’s journey parts. These aides are depicted in Figure 5.
They are displayed in correlation to the eight stage Hero’s Journey pattern. The first four archetypes help
the hero/heroine go through the departure / preparation stages. They lead into creating the skills and
capabilities to go on the journey. The next four are keys to the initiation / passage / transformation stages.
They help in defining the hero / heroine’s character. Finally, the last four archetypes assist in the return /
celebration stage. They support in the completion of the journey, that is, in bringing his / her treasure to
society.
The awareness that those “aides” are accessible can bring an increased assuredness to the hero/heroine.
Such awareness will prompt to consciously make the most from the situation on hand by embodying the
appropriate archetype. This assuredness comes too from the realization that this sources of help are
Figure 5

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within. The awakening of the Pearson archetypes translates into yet one more important advantage: that
which results from being assisted along the journey. As expressed by Campbell (1973) 19,
"Furthermore, we have not even to risk the journey alone; for the heroes of all time have gone before
us; the labyrinth is thoroughly known; we have only to follow the thread of the hero-path. And
where we had thought to find an abomination, we shall find a god; where we had thought to slay
another, we shall slay ourselves; where we had thought to travel outward, we shall come to the
center of our own existence; where we had thought to be alone, we shall be with all the world."
Pearson´s archetypes will support the hero / heroine in multiple forms along the journey. They will make
it propitious for him / her to adopt the mindset and heart set that is most suitable to challenges on hand
in each stage of the journey. These archetypes provide the specific context for suggesting the presence of
emotions.20 If present, they will energize the person toward the best positioning at each stage of the
journey. From this standpoint, they are expansive emotions. They impel the person to progress along the
heroic path. The following array of emotions along the hero’s journey is proposed:
Emotions in the Departure/ Preparation Stages:
 The innocent brings the intent to trust. That will drive toward the fulfilling the task on hand: to gain
fidelity and discernment.
 The task of the orphan demands serenity and asking for help in the face of adversity. Interdependence
will be one positive result of exerting that serenity: the awareness of not being alone will come with it.
 The warrior archetype thrives with the emotion of resolve. Its sense of anticipation, principled and
assertiveness will bring constructive energy.
 The caregiver’s task is to learn to care for self and for others and will be driven by compassion.
Emotions in the Initiation/Passage/Transformation Stages:
 The seeker shines with a sensibility powered by energy of awe: courage to leap into the unknown in
order to become knowledgeable.
 The lover’s task is to find and follow bliss and then to commit to that which is truly loved. Naturally,
love is the energy that will drive him/her to be the best he/she can possibly be.
 The destroyer archetype’s task is quite an important one: to make room for the new, by getting read of
that which no longer works. The energy of appreciation will help him/her to discern what needs to be
kept from that will be let go.
 The creator’s most important asset is the willingness to let the energy of surprise flow freely. Openness,
intuition and focus on what is desired will support the work of the creator.
Emotions in the Return / Celebration Stages:
 The ruler builds enthusiasm to focus on establishing order and concert. Thus, it is driven to organizing,
align and purposefully set directions.
 The magician is driven by the perception that everything around him/her is a miracle thus will seek
alignment with the cosmos within the energy of celebration. That energy allows to realize that the
physical is subsidiary to the mental, emotional and spiritual.
19 Campbell, J., (1973) Ibid.
20 The array of emotions suggested here constitute an initial proposal based on direct observations by the author.

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 The sage focuses on grasping truth. In this quest for enlightenment, the sage goes beyond pure
objectivity discipline to embrace subjectivity. Gratitude for this superior knowledge surfaces.
 The jester/fool’s task is to have fun along the process of becoming. In fact, it allows one to experience
the energy of joy associated with laughing at self, and to being in the present.
The above array of emotions can serve well to understanding further the inner path of transformation
inherent to the hero’s journey. This association of emotions with archetypes, nevertheless, does not
preclude the presence of other emotions that could take part in moving toward either side of the
archetypes. The intention is rather to highlight those emotions that appear to be more in alignment with
each archetype: a topic that deserves further exploration.
Being aware of the journey’s stage one is in, and having the information about the right emotional energy
to be applied, is advantageous. From an emotional intelligence stand point, one has now a powerful
reason to not just control the emotions, but to move into the direction of flowing with the emotion of
choice for that stage. A result that can be expected is that the archetype in that stage will shine and thus
contribute to progress along the journey.
What is needed is a state of inner freedom that will enable one to choose such “right” emotion. That
inner freedom can be attained through cultivating the calm and neutrality needed to observe emotions
and manage them to make the most of them for advancing in one’s epic. Among the various
conceptualizations available for emotional intelligence, that which is offered by Mayer et Al (2001)21 is of
particular interest in the present work:
"The ability to perceive emotion, integrate emotion to facilitate thought, understand emotions and
to regulate emotions to promote personal growth."
Applying the above emotional intelligence definition to any personal heroic journey, it can be rephrased
as follows:
Emotional intelligence is the ability to perceive and to integrate emotion to facilitate
tapping the energy that will further impel advancing along one’s heroic journeys.
Inner freedom to make intelligent emotional choices is an advanced form of emotional intelligence. This
will be useful to accelerate progress along the hero’s journey. Aligning with the emotional demanded by
the heroic archetype in each stage of the journey mobilizes the energy required at each particular stage in
one’ epic journey.
21 Mayer, J.D., Salovey, P., Caruso, D.L., & Sitarenios, G. (2001), Emotional intelligence as a standard Intelligence.
Emotion, 1, 232-242.

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Knowing and Learning as a Heroic Journey
Learning and knowing are intrinsic to processes that generate changes in awareness, behavior or skill
level. At a deeper level, such processes allow the individual to evaluate, gain foresights and insights,
identify patterns, meaning and develop personal mastery.
Approaching learning and knowing from the perspective the hero´s journey pattern can be useful for
educators. In particular, Pearson’s archetypes are actually teachers from which the hero / heroine learns
what is needed to move forward through the corresponding stage of the journey. The inner
transformation that the hero/heroine undergoes is in fact a result of deep experiential learning. Pearson
archetypes present themselves also as “role models” that demonstrate the appropriate attitude toward
the learning situations on hand along the journey. The depiction in Figure 6 attempts to capture a cyclical
view on knowing and learning within the frame provided by Campbell’s pattern that is, as a heroic
journey. The eight stage pattern described earlier will be utilized now to illustrate the epicness in
knowing and learning.
Figure 6

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The Call to Adventure: For all practical purposes, experiencing at the “World as Usual” seems to be a
good starting point. The knowing endeavor starts with the enquiring into experience and will follow
through the steps in the “upward” vector leading into creating knowledge.
Departure / Preparation Stages
I. Departure. The “World as Usual” is made of data. It is being left behind as understanding allows
mental models about the data from experience to begin to unfold.
II. The Gate Keeper. Judging asks if it worth going forward with enquiry. A knowing threshold is
passed impelled by the desire to know that is, seeking intentionality. Going beyond this gate builds
enthusiasm and commitment.
Initiation / Passage / Transformation Stages
III. Endurance Trials. Judging also provides a test bench for progressively evaluating the mental
models just formed be it rationally, intuitively or both..
IV. Supreme Challenge. A final judgment addresses the question, ‘Is it so?’ This is the tipping point
towards new rational or intuitive insights.
V. Claiming the Treasure. A treasure of knowledge crowns the efforts put into learning and knowing.
Fulfillment surfaces, but the journey continues.
VI. Convergence with the True Self. To attain “At-Onement”, the hero / heroine takes the insight
treasure into a “greater than self” realm. This is a vision of greatness, where the values of knower /
learner reside. Deep self-appropriation takes place through deciding to acknowledge those values
and through judging the level of personal congruence with them: the knower / learner strives to
embody his / her greater than self.
Return / Celebration Stages
VII. Preparing to Return. Further understanding of the “Greater than Self” is sought in preparing to
return to the world as usual. Thus a conversion threshold is crossed.
VIII. Arrival & Celebration. The hero / heroine’s evolved understanding of his / her “greater than self”
makes him / her a “Master of Two Worlds”: the ordinary and the extraordinary. This evolved
understanding allows for matured perspectives on experiencing and in turn drives toward future
insight creating journeys. It is propitious to share and celebrate.
Adding the emotional components to the above journey description expands on Lonergan’s idea that
knowing (and learning) is driven by affective intentionality. The emotionally loaded heroic journey
framing of learning and knowing is described visually in Figure 7 through the inclusion Pearson’s heroic
archetypes. The first group of archetypes will bring trust, serenity, resolve and compassion into the first
stages of the journey:
 The innocent allows to trust oneself and the process: this is a key input to build the capacity for noticing
and discerning all along the path.
 As part of preparing for the adventure, the orphan brings serenity and impels seeking aides and
collaborators to successfully undertake the saga of knowing and learning. Interdependence will be one
positive result of exerting that serenity: the awareness of counting on resource companions for the
journey will come with it.
 The resolve of the warrior archetype prepares the hero/heroine to go past the trials and challenges
ahead in understanding, judging and deciding.
 The caregiver archetype’s endowment of the energy of compassion will allow the learner / knower to
prepare to embrace values. It also prepares to deepen self-appropriating of insight along the journey.

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The second group will bring awe, appreciation, surprise and love into the initiation / passage /
transformation stages.
 The seeker’s energy of awe brings passion and endurance into the search for truth.
 The lover’s energy –love- directs the hero / heroine to be the best he/she can possibly be at learning and
knowing. It emphasizes authenticity and commitment to self-appropriating the process.
 The destroyer archetype’s channels the resolve of the warrior and builds appreciation to adopt new or
updated mental models and even substitute current ones by different, more appealing ones.
 The creator’s main task is to exert intellectual freedom to let surprise flow freely.
And at the end, the third group of archetypes will bring the joy, gratitude, celebration and enthusiasm
into the last stages of the journey to properly complete it and to develop readiness for future journeys of
learning and knowing.
 The ruler thrives in enthusiasm to focus on collectivity-centered, freedom based organizing and
directing, a task that requires substantial energy and inspiration.
 The magician is keen at detecting and exploiting opportunities for further insight thus thriving within
an energy of celebration.
 As can be expected, the sage focuses on grasping truth and will embrace rationality and intuition. The
energy of gratitude for this freedom to develop knowledge surfaces.
 The jester/fool brings the awareness that the process of becoming and knowing can be trusted despite
that not everything occurs as expected: it is always possible to find the joy in the process.
Figure 7

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The Educator´s Role along the Saga of Learning and Knowing
Awareness of the knower or learner’s heroic journey can be instrumental for educators to go beyond
instruction. Based on that awareness, the educator will have a widened and deepened field of action at
his or her disposal. This expanded field action encompasses motivational as well as transcendental
aspects. While this can be true for education at large, it becomes more relevant to adult education: the
capacity for conscious transformation embedded in the hero’s journey archetype can be larger in adults
than in children. The idea is to provide companionship, wisdom and support along the journey of the
learner / knower.
Naturally, a prerequisite for the educator to be able to assume the coach and mentor roles along such a
path is that the he / she has already conscientized the experience of going through that journey. The
educator’s self-appropriated heroic experience provides a reference space from which to organize the
right mind set and heart set to serve the learner or knower.
The connection educator – learner/knower becomes strengthened as the educator understands and
develops empathy with the learner / knower. The latter involves relating to the learner / knower in all
aspects of his / her journey, especially the emotional side of it. Here the educator can utilize Pearson’s
heroic archetypes to provide an orientation and counseling as to the best attitude to adopt. This can be
especially well acknowledged in the early stages of the journey, when doubts, trials and challenges arise.
The educator’s message here is one of learning to exert emotional intelligence to accelerate progress along
the heroic path.
This guidance and support along the hero’s journey feeds on constructivism. Utilizing a constructivist
approach, the educator will enhance his or her work by researching prior heroic sagas experienced by the
learner / knower: those experiences can serve as resources to enable reframing the current knowing and
learning endeavor into a heroic journey.
But beyond constructivism, the power of the hero’s journey in adult education lies precisely on what is at
the very core of such archetype: self-appropriation (At-Onement in Campbell’s terms) of the process and
being directed toward being of service to the community. Frequently, attempts are made to motivate
the learner / knower by focusing on his / her success first in the learning / knowing process in itself, and
second, on a longer term perspective of professional and economic success. However, the hero’s journey
is a path that is only half-way when the sought-after knowledge is gained. And rather than being content
with professional success in a selfish manner, the hero or heroine is explicitly encouraged to deliberately
share the boon with his / her community. Only then the journey will be truly rewarding and complete.
Another aspect to educational praxis within a hero’s journey perspective is the focus on inner
transformation that is present all along the hero’s journey. The attention goes to the learner / knower, not
to the object of his / her endeavor. This leads the adult educator to give substantial weight to the learner’s
/ knower’s process of becoming. To that end, the educator could adopt a maxim such as “use everything
to learn, grow and advance along the journey” to convey the impelling energy that the knower / learner
might need.
For adult learners, focusing on the idea of life-long learning is of the essence. Learning and knowing
does not comprise just one heroic cycle. It is actually a never ending spiral of becoming as self-

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appropriation of each cycle takes place. Campbell (2004)22 eloquently suggests the perpetuity of such
spiral: the hero’s journey pattern can be integrated into the continuum of one’s life. This continuum can
also take the form of multiple hero’s journey cycles each one preparing for the next one –it then becomes
a way of life: each cycle will be different and as a sequence, it can be seen as an experiential epic spiral
evolving over time. In Campbell’s words,
“A good life is one hero’s journey after another. Over and over again, you are called into the
realm of adventure, you are called to new horizons. Each time, there is the same problem: Do I
dare? And then if you do dare, the dangers are there, and the help also, and the fulfillment or the
fiasco. There is always the possibility of a fiasco. But there's also the possibility of bliss.”
For each end result or vision that the hero or heroine comes up with, the possibility of a new journey
arises. In this way, the creative energy keeps on flowing into the life of the hero / heroine. Utilizing the
idea expressed by Campbell, the sequential series of epic journeys is the actual road to bliss.
A key point in education is that of motivating the learner – knower. The adult educator might derive
meaningful insights from the rather radical stance on human needs in Campbell (1973)23. This stance
helps to understand the tremendous impact of adopting the hero’s journey perspective on the process of
becoming:
“Survival, security, personal relationships, prestige, self-development- in my experience, those are
the values that a mythically inspired person doesn’t live for. They have to do with the primary
biological mode as understood by human consciousness. Mythology begins where madness starts.
A person who is truly gripped by a calling, by a dedication, by a belief, by a zeal, will sacrifice his
security, will sacrifice even his life, will sacrifice personal relationships, will sacrifice prestige, and
will think nothing of personal development; he will give himself entirely to his myth”. …
….“Maslow’s five values are the values for which people live when they have nothing to live for”.
Based on the extensive work by Campbell about the universality of the hero’s journey pattern, the
educator can act with confidence when utilizing it for the tasks involved. The real challenge will be,
however, not in whether Campbell’s pattern will work, but in establishing the specifics that will relate to
the learner / knower. For the adult educator, finding those specifics is a hero’s journey in itself.
The call to adventure consists in realizing his / her commitment to guide the learner / knower along the
path through the extraordinary world of insight.
Departure / Preparation Stages
I. Departure. The “World as Usual” is the knower / learner current state of knowledge, and his / her
attitudes and previous experiences. It is being left behind as understanding and rapport builds.
Mental models about the learner / knower to begin to unfold.
II. The Gate Keeper. Judging asks if it worth going forward with this endeavor of service to the
knower / learner. An inner reassurance within the educator allows going past this threshold,
impelled by the desire to serve, servant leadership intentionality. Going beyond this gate builds
enthusiasm and further commitment.
22 Campbell, J. (2004) Ibid
23 Campbell, J. (2004) Ibid

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Initiation / Passage / Transformation Stages
III. Endurance Trials. Judging also provides a test bench for progressively evaluating the mental
models about the learner’s / knower’s process just formed. Contemplative and rational avenues to
knowing and learning are made available.
IV. Supreme Challenge. A final judgment on the part of the educator addresses the question, ‘Is it so?’
This is the tipping point towards insight into scaffolding the learner’s / knower’s process.
V. Claiming the Treasure. Success crowns the learner’s / knower’s efforts put into learning and
knowing. The educator notices that although fulfillment surfaces, the journey still continues.
VI. Convergence with the True Self. The task on hand is to attain “At-Onement” by bringing the
successful support to the learner / knower into a “greater than self” realm. This is the educator’s
vision of greatness, where his / her values reside.
Return / Celebration Stages
VII. Preparing to Return. The educator seeks further understanding of his / her “Greater than Self” in
preparing to return to the world as usual. Thus a conversion threshold is crossed.
VIII. Arrival & Celebration. The educator’s evolved understanding of his / her “greater than self”
makes him/her a “Master of Two Worlds”: the ordinary and the extraordinary. This evolved
understanding allows for matured perspectives on continuing his / her educational work. There is a
feeling of exhilaration that drives toward insights into his / her educator’s future journeys. It is
propitious to share and celebrate.
Conclusion
The journey undertaken in the present article has been driven by the passion to invite educators to a two-
fold adventure: first, to become the hero – heroine in their own process of educating; and second, to
prompt knowers and learners to become the heroes and heroines in their learning and knowing
processes. By so doing, knowing and learning will tap into the universal appeal of going into an epic
saga. Adult learners are expected to capture en embody such an approach to a significant benefit.
Campbell’s monomyth, the hero’s journey has been presented as a pattern capable of accommodating
Lonergan’s approach to insight, as well as Zajonc’s contemplative inquiry. Pearson’s heroic archetypes
have been demonstrated to amplify the possibilities for using the hero´s journey to scaffold adult learning
cognitively, affectively and transcendentally. In summary, it is feasible and desirable to organize the
educator’s mind set and heart set in such a way as to become a heroic educator and thus support the
learner / knower in treading the saga of insight.