By Camillo Grazzini - Ed
Maria Montessori’s Cosmic Vision,Cosmic Plan, and Cosmic Educationby Camillo GrazziniThis classic position of the breadth of Cosmic Education begins with a way of seeing the human’sinteraction with the world, continues on to the grandeur in scale of time and space of that vision,then brings the interdependency of life where each growing human becomes a participating adult.Mr. Grazzini confronts the laws of human nature in looking at the protection of offspring as theygrow into the higher purposes of the cosmic plan. The world becomes the house for children or ahousehold where everyone has a cosmic task.I ntroductionSome time ago I was saying how much I like theCongress letter paper, with its watermarked background of cities and dates in pale blue. Belongingto three different continents and linked to datesspanning a period of almost seventy years, thesecities recall all the congresses held by our Montessori movement and they bear historical testimonyto the work carried out on behalf of the child andin favor of peace, a work which began in 1907 withthe founding of the very first Casa dei Bambini orChildren’s House.Over the last fifty years, this is the third timethat we are publicly honoring Maria Montessoriin this magnificent city of Paris. In 1953, the 10 thInternational Congress was held here (the first tobe held after Maria Montessori’s death); then, in1970. UNESCO celebrated the centenary of MariaMontessori’s birth; now, thirty years on, the 24 thInternational Montessori Congress is being heldhere, the first congress of the new millennium.The theme of this congress is close to that of thefirst congress held in Paris: the theme then was “Howto Help the Child to Adapt to Our Times”; this time itis “Education as an Aid to Life.” The close similarityof theme is significant because it demonstrates thecontinuity of our work, and the theme itself highlights Maria Montessori’s life work for the child, andencapsulates the aims and work of the AssociationMontessori Internationale, the organization foundedby Maria Montessori herself in 1929.Cosmic Vision, Plan, and EducationBy 1935, Maria Montessori’s cosmic vision,her thinking in relation to a cosmic plan, her ideasof Cosmic Education, had all started to take on adefinite form, had started to crystallize. But whatabout these three expressions that all share the greatqualifier cosmic? In reality they all represent different aspects of a single mode of thinking.The first aspect, that of “vision,” has to do with away of seeing, a way of understanding the world; andMontessori’s own grandeur has to do with her wayof looking at the world and at the human being.The second aspect is that of the “cosmic plan.”Looking at the world with grandeur of vision, witha cosmic vision, we find order at the level of nature,at the level of creation. For such a cosmic orderto exist, and for the upkeep and continuation ofcreation in general, we find many agents at workand among them we find human beings. Virtuallyall of these agents of creation, or cosmic agents, actand work unconsciously: Humanity alone has thepotential to act consciously.The third aspect, that of “cosmic education,” canbe looked on as the operational aspect: becomingaware of the different kinds of cosmic work carriedout by the various agents and of the interdependencies and interrelationships involved, and therebydeveloping one’s own cosmic vision; becomingconscious active participants ourselves and therebyparticipating more fully in the cosmic plan or cosmicorganization of work.Grazzini Maria Montessori’s Cosmic Vision, Cosmic Plan, and Cosmic Education107
Incidentally, at this point we can understandthat, unlike what many people believe, cosmic in noway implies contestation or rebellion or breakingfree of given patterns of behavior for the purpose ofself-expression at all cost. It does not imply adopting transgression as a way of life. On the contrary,cosmic 1 implies order, the world as universe andunity, the beauty of universal order as opposed tothe disorder of chaos. This linking of order—unity—beauty lends depth of meaning to the expressionchosen and used by Montessori herself.Cosmic VisionThe Montessori vision of the world has a cosmicdimension because it is all-inclusive: Montessorilooks at the world, sees the world on a very grandscale, that is, at the level of the universe with all ofits interrelationships. There is the inorganic worldwhich is ecologically linked in innumerable wayswith the biosphere which, in turn, is linked withhuman beings or the psycho-sphere.Montessori’s vision is also cosmic because shelooks at the whole of humanity throughout time: shesees human beings as being guided by finality from thetime of their appearance; she sees humanity as bothadult and child; she sees the individual both in hisunity or oneness and in his developmental differencesduring the diverse stages or “seasons of life.”It is this vision of an indivisible unity made up ofenergy, of sky, of rocks, of water, of life, of humansas adults and humans as children, that lends a senseof the cosmic to Montessori’s thinking.This cosmic sense pervades all of Montessori’swork, both her thinking and her educational approach for all of the different planes or stages ofdevelopment of the human being: from birth withoutviolence, to the infant community, to the Casa deiBambini, to the elementary school, to the Erdkindercommunity for adolescents.Quite clearly then, this cosmic vision belongs byright to the whole of the Montessori movement: Itis indeed the key which gives us all a shared direction and common goal in our work. In stark contrastto this, there is Cosmic Education which is for thesecond plane of education only, destined only forsix- to twelve-year-old children. Indeed, CosmicEducation responds to the specific developmentalcharacteristics and needs of the human being dur108The NAMTA Journal Vol. 38, No. 1 Winter 2013ing the second plane of development: for example,using the imagination to understand reality, realitiesbeyond the reach of the physical senses; strivingfor mental and moral independence; exploring thevastness of culture; forming a particular kind ofsociety; and so on.In her book, What You Should Know about YourChild (a book which was first published in Sri Lanka,in 1948), Montessori herself speaks about the cosmicplan as follows:There is a plan to which the whole universe issubject. All things, animate and inanimate, aresubordinated to that plan. There are also patternsfor all species of living and non-living things. Thesepatterns fall in line with the universal plan.Everything in nature, according to its own lawsof development, approximates to the patternof perfection applicable to itself. There is anurge in every individual of every species to fitinto the appropriate pattern. There is also aninevitableness with which all patterns fit intothe great plan.From the seed to the full-grown tree, from theegg to the adult hen, from the embryo to the manof maturity, the striving to embody a pattern isperceptible. It wants a loftier vision to understandand appreciate how all creatures and all thingsevolve into infinite varieties of patterns with amagnificent impulse to subordinate themselvesto the central plan of the universe.It is certain that the urge to protect the offspringand to conserve the species is among the strongest urges of all nature. But there is a purposehigher than the protection of the offspring orthe preservation of the species. This purpose issomething beyond mere growing according toa pattern or living according to instincts. Thishigher purpose is to conform to a master plantowards which all things are moving. 2This “higher purpose” can be understood moreclearly if we think of the world as a great household,a cosmic household, where all the jobs involved inrunning the household have been divided up andshared. Understood in this way, expressed in thisway, the cosmic plan actually consists of an integrated structure or cosmic organization where allthat exist have tasks to fulfill, their cosmic work toaccomplish.Examining the cosmic workers at the verygrandest scale, we see inorganic agents such as theSun (the prime source of energy), the Land (but
vessel or container for the seas and oceans. Thereis Water, the hydrosphere: the great constituent orelement of the surface of our planet and also of ourown bodies; the very source of life. There is theatmosphere, Air: the very breath of life.Then too, there is the sphere of life: plants,animals, and human beings—the cosmic agents inorganic form, those that make up the biosphere.Then, with mankind and with mankind alone, do wehave the psychosphere, for “something new cameinto the world with man, a psychic energy of life,different from any that had yet been expressed,” a“new cosmic energy.” 3The study of nature arouses great interest andconsiderable observation power, Villa Paganini, Rome.Courtesy of Paola TrabalziniIllustration 43: “Botany. The study of nature arouses great interest andconsiderable observation power (Montessori school, Villa Paganini, Rome)”.also the rocks and the earth or soil), the Water andthe Air, all of which act and “work” according tothe cosmic laws of their being, that is, according totheir inherent nature. (Incidentally, in the thinkingof Empedocles, these would constitute the roots ofsources of all and everything.) Then there are thegreatcosmicand animalsTheorganicNAMTA Journal,Vol.agents,36, No. 2,plantsSpring 2011who, with their sensitivities and instincts, alsoact and “work” according to their cosmic laws orinherent nature. Lastly, there is the human being,always in his two manifestations: the adult and thechild, the child and the adult.Cosmic AgentsAll around us there are cosmic agents, of whomwe also form part, and these constitute the livingand non-living world.There is energy, the Sun’s light and heat. Thereis the lithosphere: the very ground on which westand and where we build our homes; the Earthor soil with which we dirty our hands, in whichthe seeds of plants can take root, and to which, ondying, we return; the Land which is also the greatMontessori says all cosmic agents are guided bya universal intelligence which uses the home, 4 thatimpulse, urge, or drive, albeit unconscious, towardevolution, self-functioning, and full self-realization.If this is so, then the Montessori idea of finalityand syntropic phenomena (where we see a processleading from what is simple, from the homogenous,to the complex and differentiated and therefore towhat is ever more highly ordered) also involvesthe non-living world. And all this reminds me, in acertain way, of yet another outstanding individual;it reminds me of Teilhard de Chardin’s powerfulvision of the world.Cosmic Task and Cosmic WorkEach agent, great and small, has its own mandate or mission to carry out. This constitutes itsown particular function in the cosmic plan, itsspecific cosmic task that has to be carried outuninterruptedly and unceasingly. However, thepossibility of doing this depends also on the workof other agents. In other words, there is a cosmicorganization of work which necessarily involvesspecialization or division of labor, a collaborationamongst all the workers or agents, and thereforeinnumerable relationships of interdependency.With Montessori’s cosmic fable, “God WhoHas No Hands,” we see the coming of the greatinorganic, nonliving, cosmic agents as well as thelaws of their being. In the work and activities thatfollow on from the fable, we see how these agentsinteract and function together in all their possiblecombinations and relationships, from the Sun withits energy and the planet Earth as a whole, to thecycle or game played out by Water with the helpof the Sun, Air, and Land. The endless activity andGrazzini Maria Montessori’s Cosmic Vision, Cosmic Plan, and Cosmic Education109
unceasing toil of these agents explain so many ofthe phenomena with which we are familiar: dayand night, summer and winter, rain and wind, snowand ice. But their work and toil also explain theseemingly changeless features of our globe whereall, in reality, is endless change: where wind andwater and ice constantly carve and sculpt the land;where the land is worn down and built up only tobe worn down again, in endless cycles; and wherethe frontiers of land and water are ever changing.And in all of this unceasing toil, these agents behave, can only behave, according to their nature,according to their cosmic laws, the laws they weregiven. To express it in terms of Montessori’s firstcosmic fable, it is as though these agents respondto the call of God, God who has no hands, and eachone, Sun, Air, Land, and Water, whispers: “I hearmy Lord, Thy will be done. I obey.”With Montessori’s second cosmic fable, “TheStory of Life,” we see the coming of Life whichhas its own laws. We see how Life appears to saveand preserve the order and harmony of the worldsince, left to themselves, the nonliving agents cannot maintain cosmic order and threaten to bringabout chaos.Montessori regards the sphere of life, the biosphere, as an intimate part of the Earth’s body;and Life’s function is to grow with the Earth, towork not just for itself but also for Earth’s upkeepand transformation. Thus Life too is one of thecreative forces of the world, an energy with itsown special laws.The great agent of Life includes, of course, manymany beings, both plant and animal, and Montessorirefers to these living agents as “engines of God,”for such they are.Take for example the diatoms. These microscopic (unicellular or colonial) algae extract silicafrom the water to build their “shells.” The layer ofglass-like silica deposited on the cell wall formssculptured designs that vary from one species toanother; and there are thousands and thousandsof these species! Minute as they are, these shells ofsilica are found in layers, hundreds of feet thick, onlands formerly covered by shallow seas, and vastdeposits from diatom oozes covering large partsof the ocean bed.110The NAMTA Journal Vol. 38, No. 1 Winter 2013The globe is a source of profound interest and is the starting pointIllustration 44: “The globe is a source of profound interest and is theforgreatpointspontaneousactivity in thestudyinofthegeography,Gwalior,startingfor great spontaneousactivitystudy of ri school, Gwalior, India)”.Take, for example, the corals. These extract calcium carbonate from the water and, tiny as they are,they build up new land and they also protect mainlands from the sea. How much calcium carbonatewas extracted by this army of tiny workers to buildthe Great Barrier Reef (of Australia) which stretchesfor about 2000 kilometers (1250 miles)?The NAMTA Journal, Vol. 36, No. 2, Spring 2011And what about the green plants that constantlypurify the air we breathe through their endless workof photosynthesis?The cow, says Montessori, is one of the mostimportant land animals, for its one duty in thecosmic plan is the maintenance of grasslands andmeadows in good condition, and this it does: cuttingthe grass, pressing down the ground and fertilizingit, all at the same time.And what about the vultures? Faithful to theirfunction of cleaning the earth of things dangerous to other beings, they eat carrion and corpsesin putrefaction.
And what about the earthworm? It sinks intothe earth and works away as “God’s little plough”(to use Darwin’s expression), aerating the soil andalso leaving it more fertile.We could go on, and on, and on. But enough hasbeen said to understand what Montessori meanswhen she says: “All things in nature have a patternto which they conform and all of them adhere toa plan into which they weave themselves to forma universe in equilibrium. They function for thepreservation of the whole according to a plan andfor the preservation of the species according to apattern: thus are brought about order and harmonyin nature.” 2Cosmic Task of Human BeingsWhen it comes to human beings, the primespiritual agent, and the Cosmic Task of human beings, Montessori distinguishes between the adultand the child since their tasks are very differentand consequently, so is their work.The child’s Cosmic Task is to construct the human being itself, construct a man who will buildpeace, a man who is adapted to the world in whichhe lives. The greatest onus of this task lies on thechild of the earliest years; and the greatest workever accomplished during any lifetime is that whichtakes the human being from the helpless state ofthe newborn babe to the child who not only manifests the characteristics of his species but clearlybelongs to his own human group, and is also hisown individual self.Such an enormous work of creation and construction, one which is beyond the power of anyother age, is only possible with the power of whatMontessori calls the absorbent mind; with the guidance of those irresistible attractions of limited duration, that Montessori calls the sensitive periods; andwith the drive of incredible creative energy. Usinghis hands, that marvelous human gift, the childexplores his world, develops his mental powers,and constructs his very self and, ultimately, theadult human being. We are each one, as Montessorisays, “the child of the child” that we once were; avariation, if you like, of Wordsworth’s line of verse:“The child is father of the Man.” 5The adult, on the other hand, whose CosmicTask is one of contributing to the upkeep and de-velopment of the Earth, of creation, modifies andtransforms the environment, building a new worldwhich is always new, “a supranature, a civilizedenvironment” which goes above and beyond primordial nature. In other words, the adults build acivilization which is in constant evolution and whichinvolves a continual modification and enrichmentof their “spiritual territory.”Thus, in some—as yet unpublished –lecturesthat Montessori gave in 1950 6 she writes this:Man’s arrival has created a psychosphere onEarth. What is his task in it? For we must understand that mankind, too, has a task with regardto the Earth on which it lives. The coming ofmankind meant a new force, whose function itis to further the progress of evolution. We noticethat man possesses certain capacities which maystimulate progress on Earth. His scientific workgradually discloses the secrets of Nature and,moreover, makes use of them, thus creating newpossibilities. His technical skill has harnessedthe forces of nature in order to build the mostcomplicated machinery. Man’s toil has developedagricultural products which were unknown inprimitive nature. Obviously, man too has an active task on Earth. . . .And she continues by saying,So far, however, man has failed to see that there isa field to be explored in mankind itself. We havenow arrived at a stage where we must cultivatehuman energy. Until now we have devoted ourattention chiefly to the inventions of mankindand their workings.Now we have once more to connect these thingswith man, who invented. Man must take a centralplace in life.Montessori concludes with the importance of thechild and the child’s education for the advancementof humanity and the evolution of civilization:This we can effect through the child. But the childcannot do it by himself, he can only acquire ahigher form of character with adult assistance.The child has no fixed form of behavior, andtherefore he needs a guide so that he will notgo astray.But now it is no longer enough to consider theonly child of the earliest years, we must also takeinto consideration the older child, the six- to twelveyear-old child who is in the second plan of his development. And this is what Montessori says:Grazzini Maria Montessori’s Cosmic Vision, Cosmic Plan, and Cosmic Education111
We can make the human race better by assistingthe child in building his character and acquiringhis moral freedom.One of the means to this end is a cosmic education,which gives the child an orientation and guidance in life. For this education wants to preparethe growing child for the task awaiting him inadult life, so that he will feel at ease in his ownenvironment, in which he will later have to liveas an independent being.Cosmic EducationAll that I have said so far, about a cosmic vision; about the cosmic plan or cosmic organization; about the cosmic agents with their varietyand diversity of tasks and work, all of which leadto a cosmic order; and about man’s special placeand role in the cosmos for creation; all of this isinvolved in Cosmic Education. Very gradually, andwithout any need or direct teaching and preaching,the children are led to see, to understand, and toappreciate much of what I have already discussed,and much more besides.Cosmic Education has many aspects and facetsand (also for reasons of time) I shall limit myself toindicating and highlighting some of these.Cosmic Education helps the children to acquire acosmic vision of the world, a vision of the unity andfinality of the world, a vision which gives a sense ofmeaning and purpose. This vision encompasses bothspace and time; in other words, the children learnto understand the world both in its evolutionarydevelopment and in its ecological functioning.Cosmic Education gives the children the opportunity and the freedom to explore, study, andacquire knowledge of the universe not only in itsglobality, but also in its complexity; and they learnto appreciate how the various cosmic forces, following the laws of nature, work and interact such thatour universe is one of structure and order. In otherwords, the children are helped to become aware ofwhat is only too often taken for granted and notseen: the natural or cosmic laws that bring aboutthe order and harmony in nature, a cosmic orderand harmony.Cosmic Education enables the children to discover many kinds of interrelationships that exist inthe world and that explain how our world functions.These are sometimes relationships of dependency112The NAMTA Journal Vol. 38, No. 1 Winter 2013but, above all, they embody interdependency: bethis the interdependency of various cosmic forces orthe interdependencies within the context of a singleforce. With these kinds of discoveries, the childrencome to understand and appreciate the importanceof collaboration at a cosmic level.Cosmic Education helps the children to becomeaware of cosmic tasks and cosmic work, be thesecarried out consciously or unconsciously (as isusually the case). In this way, the children reach adeeper understanding of the full functioning androle of each of the cosmic agents, living or nonliving.Consequently, the children become more and moreaware, not only of the importance of work, but alsoof the importance of work that benefits others, thatcontributes to the well-being of others, and theycome to see how much they too have received andcontinue to receive. Mario Montessori recounts how,once they became conscious of cosmic work: “Thechildren sought eagerly the cosmic task of whatevercame under their observation and, penetrating intothese tasks, they came to acquire a feeling of gratitude towards God for the nature he had provided,and towards mankind for having created, startingfrom natural conditions, a supranatural world inwhich each individual could perform his own taskand provide himself with all he needed from whathad been produced by the work of other men.” 7Cosmic Education results in creative attemptsto lead a new and different kind of human life,with responsible participation in all natural andhuman phenomena. Let me illustrate this with onesmall but telling example. When Maria and MarioMontessori were in India, some of the children inthe school heard about a great problem of adultilliteracy there. Quite spontaneously, they decidedto play their part in alleviating this problem and,with permission, they borrowed some materialsfrom the school and taught some such adults in anearby village, to read and write. What an examplefor all of us!Cosmic Education also means a very differentkind of approach to culture. With this approach, wepass from the whole to the detail; each detail is, orcould be, referred to the whole; the whole is madeup of ordered parts; and lastly, specialization ofknowledge and interdisciplinary, developing simultaneously, integrate and complete one another. “In thecosmic plan of culture,” wrote Montessori in 1949, 8
Studying the timeline of life on Earth, a geological-biological progression of animals, plants, and Earth changes, Japan“all sciences (branches of learning) can be linkedlike rays springing from a single brilliant centre ofinterest which clarifies, facilitates, and furthers allknowledge.” And one year later, she says:Thus the way leads from the whole via the partsback to the whole. In this way the child learnsto appreciate the unity and regularity of cosmicevents. When this vision is opened up he will befascinated to such an extent that he will value thecosmic laws and their correlation more than anysimple fact. Thus the child will develop a kindof philosophy, which teaches him the unity ofthe universe. This the very thing to organize hisintelligence and to give him a better insight intohis own place and task in the world, at the sametime presenting a chance for the development ofhis creative energy. 6La Nazione Unica Dell’umanitàI could stop here for I have examined all thethree aspects of Montessori’s thinking that I wasasked to address. However, I should like to take alittle more time to examine further that very special agent of creation, humanity, that has its ownglorious, as well as inglorious, history. Throughouttheir history, human beings have always organizedthemselves into different human groups, and theGrazzini Maria Montessori’s Cosmic Vision, Cosmic Plan, and Cosmic Education113
Illustrationscontact between groups has varied from peacefultrade and exchange right through to open conflictand warfare. What does Montessori have to saywhen it comes to the future of humanity?In her lectures of 1950, 6 she says this:Every human group has a form of its own. Nowwe find that these groups have a tendency to unite;not because the individual members have grown tolove each other—for how can one love such a hugenumber of people that one does not even know—but because obviously the next step in evolution isthe unity of mankind. In the psychosphere thereshould now only be one civilization.Even earlier, in 1937, Montessori was saying:“All mankind forms a single organism . . . a single,indivisible unit—a single nature.” 9 For Montessori,in other words, a single nature of humanity alreadyexisted decades and decades ago.There are others who have expressed similar, though not identical, ideas: for example,Marshall McLuhan with his “global village;”and Gorbachev with his “common home” whenspeaking of Europe. 10In any case, sixty-five years ago, when the Leagueof Nations was still in existence and the United Nations still lay in the future, Maria Montessori hadwidened the limited concept of a “nation” (meaning, for example, “an ethnic unity conscious of itscultural distinctness and autonomy”) and extendedit to embrace the whole of humanity. Ethnic unity,then, is determined by all of Earth’s human inhabitants belonging equally to the human species and,as for the different human groups, Montessori says:“A single interest unites them and causes them tofunction as a single living organism. No phenomenoncan affect one human group without affecting othersas a consequence. To put it a better way, the interestof any one group is the interest of all.” 9Even the new economic process of globalization,understood as the unifying of world markets andtherefore human work, seems to be, at least to myway of thinking, anticipated in Maria Montessori’swritings. Montessori, however, always links theinternational economic reality to human or socialsolidarity, as we can read in a very well-knownlecture she gave in 1949 in San Remo, a lecturewhich she even called “Human Solidarity in Timeand Space.” 11114The NAMTA Journal Vol. 38, No. 1 Winter 2013Intensity of work and observation, courtesy of Paola TrabalziniIllustration 21: “Intensity of work and of observation”.Universal union, says Montessori, already exists,and therefore all that is needed is that we shouldbecome aware of this reality and “replace the idea ofthe necessity of bringing about union among men, bythe recognition of the real and profound existence ofthese bonds of interdependence and social solidarityamong the peoples of the whole world.”And also: “This solidarity between human beings,which projects itself into the future and is sunk in theremotest ages of the past is a wonderful thing.”“The living idea of the solidarity of all men closely united by so many bonds, generates a warmfeeling of sharing in something great which evensurpasses the one’s feeling for one’s country.”Illustration“Farmwork. Greenhousesand a water ideatank forWe can22:notein passingthat Montessori’sof aquatic alongtankLa Nazione Unica, in the guise of world unity, wasfor wateringthe little gardens”.also shared by H.G. Wells and by Julian Huxley.This idea of human solidarity throughout timeand space, and therefore the concept of a single nation of humanity, also forms part of Montessori’sThe NAMTA Journal, Vol. 36, No. 2, Spring 2011Cosmic Education; and the children come to graspthese ideas, not through mere words and littlesermons, but through the exploration and study ofhumanity, both past and present.We have seen, however briefly, that Montessori’seducation is education as a help to life and an educationfor peace; it is an integral part of an anthropological
and sociological vision of the child and of humanity,with its ecological and spiritual role in the contextof the universe with all of its history.ConclusionI wish to thank Baiba Krumins Grazzini for herhelp in preparing this contribution.E ndnotes1.Cosmic comes from the Greek kosmos meaningorder
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