01 October 2010

[Admin] Moving Forward

A while back I realized that I was a much better essayist than I was a true blogger, and that my ability to build categories and such on this site were not really conducive to what I wanted for the future. I also realized that I knew several people in similar positions who I shared a significant portion of my readership with: none of us posted all that often, yet we maintained three separate sites. Rather than continuing to maintain those sites, we decided to consolidate in one place where we can post more often and that gives us better features for managing and organizing the different kinds of posts we want to make.

So this marks the start of a transition over to a new site. I am going to be focusing my blogging and essay efforts at Weaving Wyrd. Please update your bookmarks accordingly and I hope to see you all there!

05 July 2010

[Admin] Comment Moderation

Due to a rush of Chinese link spammers, I am moving comments to "moderated" for a while. So if your comment doesn't show up immediately, don't fear, I received an email about it and should approve it shortly.

04 July 2010

Prayer Beads, Week 9: Baldr, Nanna, Iduna

In the name of Balder, Bright One who must fall, may I learn to offer
sacrifice with grace.
In the name of Nanna, Bright One's Shadow, may I learn loyalty in love.
In the name of Iduna, Giver of Immortality, may I have health and
purity of body.


This has been a hard trio for me to cover, in part because I have virtually no connection to these three deities.



Baldr/Balder



In the name of Balder, Bright One who must fall, may I learn to offer
sacrifice with grace.


Baldr is a god of light, beauty, love, happiness, and other such positive things. Described as being beautiful without measure, his hall Breiðablik (Broad-gleaming) is described in Snorri's Gylfaginning as there is not in heaven a fairer dwelling. It was this god that the lady Skaði sought out when choosing the god with the most beautiful feet for her marriage parter (and ending up with Njörðr). His death also has had a profound impact on modern heathen practices, and a lot of the enmity regarding Loki can be traced to the story of Baldr.

Unfortunately, the precise factors in his death is one of the points of contention between Saxo and Snorri, and how that encounter is interpreted plays a critical role in Loki's culpability, at least on the surface.

The Snorri interpretation is the one that we are most familiar with. In it Frigg asks everything in the world not to harm her son, but overlooks the mistletoe. Loki takes advantage of the blind god Höðr and gets him to fire the arrow that kills Baldr.

The traditional interpretation here has Loki as the bad guy, but makes Baldr seem, really, like a braggart. Standing in front of the gods and saying "Look what my mom did for me! Now I cannot be hurt!" Unlike than a somewhat heroic death fighting another king (Saxo's interpretation), we get him dying through hubris combined with the (potentially malevolent) actions of a trickster.

One of the more interesting interpretations of the events leading up to Baldr's demise is that his death was necessary so that he may survive the destruction of Ragnarok. Knowing that Helheim was the only place he could preserve his son, he had Loki work as his hatchet-man. In this interpretation the attitude of Baldr has a little more leeway. Instead of mere bravado, his action of inviting attack becomes an open door to allow Loki to do his work and ensure Baldr's availability after Ragnarok. In this interpretation, we see Baldr as sacrificing himself for the good of the world--not just this world, but for the world that exists after Ragnarok has passed and the gods are destroyed.

The implication here is clear: it makes Baldr into a Christ-figure, who's death was necessary that the world might live. There is also some thought that this entire storyline has been corrupted from Christian influences, which is entirely possible.

Regardless of one's particular interpretation of the events or what they might mean, Baldr's death makes for an excellent opportunity to meditate on impermanence. We will pass on, as it says in Hávamál:


Cattle die and kinsmen die,
thyself too soon must die,
but one thing never, I ween, will die, --
the doom on each one dead


Whether Baldr went willingly to his death or if his death was an unwelcome shock, it was certainly assured and if nothing else we can take his death as a lesson in death and on being ready for it when the time comes.

Nanna



In the name of Nanna, Bright One's Shadow, may I learn loyalty in love.


Nanna Nepsdöttir is the wife (according to Snorri) or love interest (according to Saxo) of Baldr. Very little is known about her individually, as most of her written accounts seem to describe her mostly in terms of her relationship to the men in her life. In Snorri's Gylfaginning she dies of grief for her lost husband.

So what does it mean to "learn loyalty in love." Does being loyal to someone require following them in death?

I generally like to think of the matter as entirely unrelated, actually, though it does make for a common story theme. I don't tend to think that loyalty requires being slavishly devoted to someone, nor does it require monogamous commitment. Loyalty doesn't even require a sexual or romantic relationship.

Loyalty means being true to your commitments. Not the ones that you speak, necessarily (thank you, Loki) but something far deeper. It means showing support for that person, even if they may not recognize the form that support comes in. It means not betraying that individual to others out of a sense of personal gain (beyond how your own personal gain is benefitted by your loyalty).

When we have loyalty in love it implies to me something much deeper than either word by itself would. Love can be a fleeting and whimsical thing when it doesn't have loyalty associated with it. Loyalty without love, on the other hand, starts to look very militant and can come across as hollow: loyalty to a cause you don't really believe in.

So when I say "may I learn loyalty in love" I read it multiple ways. Both may I learn loyalty in my love, and my I learn loyalty in love.

Iduna/Iðunn



In the name of Iduna, Giver of Immortality, may I have health and
purity of body.


Iðunn is the guardian of the Apples of Immortality and a goddess of youth. John Lindow lists her name as meaning "ever young," while Rudolf Simek thinks of it as "the rejuvenating one." She seems to be a peacemaker, stepping in to ask her husband Bragi to not fight with Loki in Lokasenna. When Loki turns on her, she has the distinction of quietly asserting her boundaries without turning to attack him:


I'm not saying words of blame to Loki,
in Ægir's hall
I quietened Bragi, made talkative with beer;
and all living things love him


In this specific prayer we contemplate health and purity of body. For us there are no apples, no silver-bullet magic cures, and "purity of body" is something that we have to maintain for ourselves. We have to bear the responsibility for caring for our own selves, which means things such as eating right, not drinking to excess, and taking care to acknowledge the risks we take. Too often we neglect this to our own detriment.

28 June 2010

[Admin] More Posts!

As you may have noticed, I will be posting here again. I had some personal things in my life that I had to work through over the last six months that I am working through, but the time has come for me start reestablishing connections with the outside world.

So I am back again ^_^ I cannot promise I will be posting regularly, but it will happen significantly more frequently. I am also going to start up my Prayer Beads analysis again, so watch for that on Sundays!

Meditation

I've started meditating every day when I am on the bus. Just for short, well-defined, periods of time when I am on the bus or on the train.

There is an account in the book Breath by Breath by Larry Rosenberg that made it easier to start doing this on a more regular basis. It talked about going to a 45 day retreat meant for monks. The person going and those he was with were the only laypeople in attendance. Each day involved getting up early in the morning and then meditating for 50 minutes out of every hour until it was time to go to sleep. There were two meals of rice and vegetables provided through the day, along with one bowl of miso before going to bed. It is a grueling period, and most of the monks will drop out before the end of the retreat.

After they got there, the laypeople found out that in the middle of the retreat there was an unadvertised "week of no sleep." Here they meditated in this pattern around the clock, with a monk walking around with a "stick of compassion" to keep your from dozing off in the middle of meditating. After a day of this the author was ready to go home and didn't see how one could do an entire week without sleeping.

He asked for a consultation with a very old and respected monk who lived at the monastery. The monk was infirm, in his nineties, and had to be moved around on a stretcher. He was not participating, but had participated many times before. The monk assured the author that yes, it was possible to do the week of no sleep, but that he was carrying two burdens.

The first burden was staying awake, the second burden was the thought of staying awake for the entire week. If he wanted to make it through, he needed to only be carrying the burden of staying awake--for each individual moment. Entirely in the present, without worrying about the remainder of the week. He made it through the week of no sleep--though he was hallucinating by the end of it--by just living in each individual moment.

Similarly, if you sit to meditate for 10 minutes--or an hour--it helps not to think of it wondering how much time is left, or worrying about whether you can make it. It also helps to have an audible (or visual, if you are using the Zen-like meditations where your eyes stay open) cue in your environment so that you don't feel the need to check the clock or worry the amount of time remaining.

This has further ramifications in our lives. When practicing kaizen this is essentially the ultimate goal, but one of the ways we practice kaizen is counterproductive to this goal. We set a goal for the week, or the month, and that is the thing we are going to work on. But unless we add the qualifier just for today or even just for this moment it is easy to fall under the trap of "do I have to keep up all of these other things I have done and then this as well for another week?" It becomes an extra burden, rather than a continual process.

Focus on the moment. The moment--that moment--is all that matters.

So it is with our relationship to ourselves and the world around us. You cannot change everything, but maybe you can change one thing, for just this moment.

"Always mindful, the meditator breathes in; mindful, the meditator breathes out."

14 January 2010

Relief Organizations: Helping in Haiti

These organizations are well rated and will let you earmark donations for what is going on in Haiti.


While I am not fond of their privacy policy or method for earmarks, you can also text 'Haiti' to 90999 to donate $10 off your phone bill to the Red Cross.

07 January 2010

[Admin] Still Alive

I have been having some personal difficulties lately that have made it difficult to post regularly to this blog for the last few months. I am hoping to get those resolved and get more essays up soon ^_^

14 November 2009

Groupthink

In his paper, Why I Do Not Attend Case Conferences Dr. Paul Meehl, psychotherapist and former APA president, pointed out that:

In one respect the clinical case conference is no different from other academic group phenomena such as committee meetings, in that many intelligent, educated, sane, rational persons seem to undergo a kind of intellectual deterioration when they gather around a table in one room.


He identified a groupthink process by which [t]he most inane remark is received with joy and open arms. Unfortunately but not surprisingly, this phenomena is not limited to psychiatric case conferences and appears to extend to any time a group of people get together, including in mailing lists, social functions, and professional get togethers. In many such groups a form of reinforcement occurs, negative opinions are not tolerated, and if the group leaned a certain way before getting together, they will lean more strongly in that direction after leaving the group.

According to Ethics in Psychotherapy and Counseling, based on Janis and Mann's A psychological analysis of conflict, choice, and commitment: Groups where groupthink is taking place have a tendency to pressure group members who dissent or challenge the groups collective beliefs; they will deny or dismiss or rationalize away evidence that is contrary to the way they already lean; and they will tend to develop a firm belief in their own ethical standing. Some members of the group may also take the role of mindguard--members who protect the group from adverse information that might shatter their shared complacency about the effectiveness and morality of their decisions.

Application



Evidence of these and other problems is not difficult to find in Neopagan circles. In larger groups, statements such as don't rock the boat are very common and tolerance can--ironically--become a buzzword for putting down dissent or enforcing the group's own ethical standards to the exclusion of others. It is not uncommon to see groups cast out, shun, or ridicule those who make statements that might be perfectly acceptable--if perhaps disagreed with--by any individual member independent of the group dynamic.

This group reinforcement mechanism is one of the ways in which group mythology can come about. Where people organically grow a set of beliefs about themselves and their group, simply as a function of people reinforcing each other without any form of an outside sanity check. Combine with a little UPG which may or may not be valid, and some interesting consequences can fall out of this.

This can also lead to individuals developing very particular views about the nature of what they do that may not extend to others doing similar work, but who are not a member of that group. Even if none of the issues of groupthink exist, there is a strong possibility of selection bias.

As spirit workers who deal extensively with UPG and spirits on the behalf of others this poses a particular problem for us, since it affects our ability to validate our experiences. The concept of Peer Corroborated Personal Gnosis (PCPG) is particularly susceptible to this, since it is affected not only by cultural biases but by group dynamics of that particular group of spirit workers. A message from a deity or a spirit to an individual can take an entirely different timbre if there is a form of group reinforcement going on, and the potential for boundary violations goes up tremendously.

Guards



Combatting this is not easy, as groups serve numerous useful purposes. They form support networks, resources for ideas, and can provide sanity checks of their own. In a small community as Pagans or Spirit Workers, groups provide a great means of socialization, finding romantic partners, and finding clients.

How can one work with and exist within groups, while at the same time avoiding succumbing to groupthink? I do not have any solid answers here, but here are some possible things that can help, (adapted and influenced by Janis's work, but not taken directly from that):


  • Encourage dissent and actively solicit people's objections and doubts. Allow them to air such thoughts without censure. Let people finish their thoughts before objecting to them.
  • Keep conversation civil. People who disagree are not the enemy, they simply have a disagreement and may be operating from different, and still valid, premise.
  • Engage in critical thinking and analysis of your own ethical structures. The specific ethics that you follow tend not to be as important as that you are actively considering them.
  • Avoid generalizing statements such as "all" or even "most" without empirical evidence when talking about people (or spirits, for that matter).
  • Don't assume you are right about anything.
  • If asking for confirmation, don't tell the individual what you concluded.


The last point, in particular, is especially important. It is easy to introduce confirmation bias into a situation without intending to, simply by telling someone what you found before asking them to confirm it.

None of this can cure it, and the problem of groupthink is notoriously tricky in governments, businesses, and organizations all over the world. At the same time, it is something we need to be talking about, so that we can be better aware of it when it does come up.

Further Reading



12 November 2009

Stigmas on Mental Disorders

There is a huge stigma on mental illness and on mental health professionals in much of the western world, which gets in the way of honest discourse and helping people who are suffering from mental disorders. There is the attitude that psychology is an attempt to justify, rather than understand, and that mental disorders are a sign of an underlying character flaw, as opposed to a disorder or disease. Essay moved to Weaving Wyrd.

12 October 2009

[Admin Note] Sick

I've been sick for the past few weeks (word of advice: don't get the flu), but have several essays in the works for when I get better.

13 September 2009

Dual Relationships: Romantic Relationships with Clients

Paying attention to other ethics codes and looking at the reasons why, the answer to the sex/romantic dual relationship with clients issue can be summarized with a single word: Don't.

The problems with this are not abstract or theoretical. After studying the subject relatively extensively in the late 60's and early 70's, William Masters and Virginia Johnson put forth the statement that:

We feel that when sexual seduction of patients can be firmly established by due legal process, regardless of whether the seduction was initiated by the patient or the therapist, the therapist should be sued for rape rather than malpractice, i.e., the legal process should be criminal rather than civil.


Kenneth Pope and Valerie Vetter conducted research on the subject and found some tragic--and sadly unsurprising--results. Around 90% of patients who have had sex with a previous therapist have been harmed by it, and around 80% are harmed even when the relationship doesn't begin until after the therapeutic relationship ended.

Of course, reality is more interesting and nuanced than can be summarized in a single word, and as spirit workers we are faced with some unique challenges in this department. However, even if everything else I say about professionalism for spirit workers is ignored, this is the one thing I adamantly believe should not be. The risk for harm, unintentional abuse, and boundary violations are simply too great.


What Others Say



This is one of the older creeds among healing professions going back to the Nigerian Healing Arts. It is also found, though indirectly, among numerous shamanic cultures. Here are some general statements from other helping professions throughout the centuries:

Psychologists do not engage in sexual intimacies with current therapy clients/patients. -- APA 2002 Ethics Code


Sexual or romantic counselor–client interactions or relationships with current clients, their romantic partners, or their family members are prohibited. -- ACA 2005 Ethics Code


Sexual intimacy with patients/clients is unethical. -- AGPA (American Group Psychotherapy Association) and NRCGP (National Registry of Certified Group Psychotherapists) Guidelines for Ethics


Massage therapists shall [...] Refrain from engaging in any sexual conduct or sexual activities involving their clients.-- AMTA (American Massage Therapy Association) Code of Ethics


In every house where I come I will enter only for the good of my patients, keeping myself far from all intentional ill-doing and all seduction and especially from the pleasures of love with women or with men, be they free or slaves. -- Hippocratic Oath


You should not tell what you have learned from the time you enter a woman's room, and, moreover, you should not have obscene or immoral feelings when examining a woman. -- Seventeen Rules of Enjuin


The details, of course, vary. The ACA bans romantic or sexual counselor-client relationships for a period of five years following the end of the counseling relationship. The APA puts the number at two years. Both state that the therapist/counselor should document whether the relationship could then be viewed as exploitive or whether there is a potential of harm to the client.

I personally feel that two years makes a good absolute minimum, and that five years is a safer number.

Doing Work For Significant Others



While the statement don't sleep with your clients is relatively uncontroversial, one of the subtle ways this can be come a problem is in doing work for someone who you already have a preexisting romantic relationship with. Because surely there's no problem with helping them ward their home, right?

Of course there is. Just because the romantic relationship started first, doesn't mean that the situation won't compromise your ability to heal and cause long-term trust issues in the romantic relationship.

This is where we get into what constitutes a low powered relationship. It is one thing for me to offer friendly advice, to help ward someone's house, to have them help me ward my house, to receive help from the spirits on the behalf of someone else in an emergency situation, and another for me to enter into a professional, deeper or longer term relationship with a client who I am seeing romantically. The former are lower-power and usually single shot and do not require an intimate, healing relationship with the individual. It is also best even if these lower power relationships are kept professional in attitude and demeanor while they are taking place, just to establish that sense of space while the work is taking place.

It is also a good idea to document when such things happen, and to talk about it with a Teacher or another spirit worker, just to make sure that everything stays above board. Do not be afraid to refer them to another individual if the situation starts to get too high powered or if the boundary lines start to blur.

To do otherwise, to make them your client, creates an unstable situation where the position of trust you share in one domain will cause conflicts in the other. It can make a relationship unintentionally abusive, and your focus cannot be entirely on healing them as your client.

To illustrate, consider what happens if there are problems in the relationship, or even if you break up? Will they lose their spirit worker while simultaneously losing their significant other, should they? What if during a journey on their behalf you find out that you caused the problem that you are trying to help them with. What if it turns out that, as described in Sandra Ingerman's Soul Retrieval, you--entirely accidentally--steal part of their soul.

While all of these are manageable situations overall if the spirit worker and the romantic partner are different people, they can and do cause endless problems and are rife with potential unintentional abuses--let alone if either parties intentions are not entirely honorable.

In short, you can be their lover, you can be their spirit worker, but you cannot be both.

Conclusion




Although the prohibition against sex with patients reaches back beyond Freud, beyond the Hippocratic Oath, and at least as far as the code of the Nigerian Healing Arts, it was only with systematic research that began in the 1950s that the profession began to understand the depth, pervasiveness, and persistence of the harm that can result when therapists abuse their license, role, power, and trust. -- Kenneth S. Pope


The more we learn about shamanic practice and its links with psychology, especially now that our techniques are being used in psychological healing, the more it looks like the boundaries set by these other healing organizations--especially groups like the APA and ACA--are appropriate for us as spirit workers as well. We are members of a healing profession and our role as spirit workers is to help others, it only makes sense that we build our code of ethics off of others who are trying to do similar things.

Romantic relationships with clients are one of the most clear-cut areas in the domain of dual relationships. Fortunately, where professional and social relationships can be unavoidable in the communities we frequent, romantic entanglements are almost always entirely avoidable with existent clients, as is becoming the spirit worker for your current romantic partner.

Further Reading



10 September 2009

Dual Relationships and Ethics

As members of a healing profession we frequently run into one of the pitfalls of other healing professions: having more than one kind of relationship concurrent with, prior to, or subsequent to our professional relationship as spirit workers, occultists, or clergy. This relationship may be professional (e.g., someone comes to you for a soul retrieval who also happens to be your dentist), social, or financial in nature.

Many helping professions--from counselors and psychotherapists to clergy to doctors--have struggled with professional and emotional boundaries as they relate to dual relationships. As spirit workers our difficulties are not that different from counselors or psychotherapists, as we deal with many of the same forces in our client's lives.

Even so, we are faced with a variety of problems that make certain classes of dual relationships nearly unavoidable, and as spirit workers we operate in a realm with relatively undeveloped codes of professional ethics. Ellen C. Friedman, writing on the topic of the ethics of dual relationships and Wiccan clergy, states:

The lack of professional training for Wiccan clergy and the adolescent development of Wiccan ethics is a considerable problem. Wicca is a young religion and has yet to develop in these areas to the extent found in older religions.


In truth these problems are not unique to Wicca, and we could substitute Neopagan for Wiccan and be very accurate for most of the available trads and clergy out there. This is not to demean those who are out there and who are operating relatively in the dark, and there are some great programs, such as Cherry Hill Seminary out there, but there are very few good, comprehensive analysis of dual relationships in a pastoral setting.

I personally believe that it would serve us well to follow a similar code of ethics to that employed by counselors, psychotherapists, and pastoral counselors, or at least to use their practice as a starting point.

Dual Relationships Defined



The American Counseling Association's (ACA) 2005 Code of Ethics gives a great deal of guidance around relationships with clients, but--in a departure from previous versions of the guide--does not actually use the term dual relationships. This wasn't because the concept is no longer important, but rather because the term itself was problematic. To quote Dr. Rocco Cottone, who was on the ACA Ethical Code Revision Task Force:

When you sit down and analyze the concept of dual relationships, you will find that it relates to three different types of relationships: sexual/romantic relationships, nonprofessional relationships and professional role change. The first category, sexual and romantic relationships with current clients, is banned by the code of ethics because we have evidence of the damage that results. The second type of relationship, nonprofessional relationships, encompasses those activities where you might have contact or active involvement with a client outside of the counseling context. The third type of relationship that the old dual relationship term encompassed is a professional role change. An example is when you shift from individual counseling to couples counseling. Moving from one type of counseling to another with one client can be really confusing and ethically compromising.

So, in the end, moving away from the concept of dual relationships was really about the analysis of what the dual relationship term meant and the confusion it caused because of multiple meanings. The new ethics code addresses all three types of roles and relationships with clients.


Despite the split into three separate categories, there lacks an effective term--other than dual relationship--that covers all three under some other heading, and the term is still in common use among other therapeutic organizations. For example, the American Association of Pastoral Counselor's Code of Ethics echoes previous versions of the ACA's ethics codes, and states outright:

We recognize the trust placed in and unique power of the therapeutic relationship. While acknowledging the complexity of some pastoral relationships, we avoid exploiting the trust and dependency of clients. We avoid those dual relationships with clients (e.g., business or close personal relationships) which could impair our professional judgement, compromise the integrity of the treatment, and/or use the relationship for our own gain.


Due to the widespread nature and lack of a better term, I will continue to use the term in this blog to refer to all three categories mentioned by Rocco Cottone, without attaching any specific stigma to properly conducted dual relationships. These may, in fact, be beneficial or even necessary and this should be recognized where appropriate to do so. I will also break them down into separate categories where appropriate, so that each may be better addressed separately.

Separation and Boundaries in Pagan Society



One of the challenges that face modern day spirit workers is that it is difficult--if not impossible--to maintain strict separation from our clients. First, it is not uncommon for our client-base to come from within our chosen families, and for the groups that we teach or work for to be our close friends as well.

Some shamans live on the outskirts of the society they are part of for various spiritual or practical reasons, which can help provide this separation. For those of us who are not in that position, however, this poses quite a problem.

Friedman, speaking of Wiccan psychotherapists, says that:


Wiccan clergy psychotherapists appear particularly vulnerable to ethical dilemmas caused by dual relationships. Complications unique to Wicca include the intimacy required of its clergy within the ritual context and within their covens. Covens serve not only as congregation, but also as seminaries and in some instances as family of choice.


She then goes on to offer four alternatives: Avoid clients within the community, practice low-power relationships, negotiate each relationship on a case-by-case basis, and use established best-practices that involve consultations with others.

For spirit workers the first two options are clearly untenable since we tend to serve the communities that we are part of, and while we can occasionally do low-powered work for clients some of what we do (e.g., soul retrieval, serving as a medium to the gods) is much deeper and requires relations that are closer to that of a therapist.

What I suggest is that we approach things with a hybrid of the last two. This means:


  • Adopting our own ethics guidelines and best practices from those of other helping organizations, such as the ACA.
  • Document our agreements and the dual relationships that we have.
  • Consider how our dual relationships might be unintentionally exploitive or otherwise harmful to our clients.
  • Openly discuss--and negotiate--our boundaries with our clients, both from their perspective and ours, documenting the results.
  • Use lower powered but still professional relationships where appropriate--keeping with all of the above points--and not being afraid to refer people to others when we feel that our position compromises our relationship in some way.


Conclusion



This is merely scratching the surface. I am going to go more into each of the three types of dual relationship (social, sexual/romantic, and professional) and the challenges and guidelines for each of them in the upcoming posts. Feedback or suggestions, as always, are welcome.

Further Reading



08 September 2009

On Language and Civil Discourse

This week, President Obama is going to address the nation on the matter of healthcare reform. This is, in part, a response to a great deal of mudslinging that has taken place over the last few weeks, where labels such as "communist" and "Nazi" have been used both widely and incorrectly by opponents of this bill.

There are a huge number of legitimate discussions that we can--should be--having around the health care legislation, but we can't because we are overwhelmed by words such as death panels, rationing, and socialist.

My goal here is not to address the health care debate, but rather to talk about the uses and abuses of language. It occurred to me, while watching the debate, that this is something that comes up in religious debates (and any talk about BDSM, for that matter) all of the time. We see words bandied about that, even if they are true, are getting in the way of the important parts of the debate.

As the quote (attributed to Gautama Buddha, but disputed) goes, Words have the power to both destroy and heal.

These terms may--or may not--be honest expressions of feeling, but they are not honest, factual evaluations that others can or should use to make decisions. When emotive terms get used in these ways they tend to distort the debate and interfere with the process of rational decision making which, I tend to think, is precisely the point.

This is especially true when those words have meaning and are being used out of context (e.g., Nazi) but it also applies to more straightforward emotional judgements, such as vile. Not that these words do not have use in public discourse, but it frequently seems that they are substituted for actual judgement, or to sway or convince people who might otherwise be undecided.

It is one thing to conclude that certain behavior is contemptible and to start out by calling another person contemptible. I've seen some statements that were so ridden with such statements that, while the author's vitriol was plain, I learned nothing of use about the group or individuals of whom they were speaking.

This seems to be particularly true in both religious and political discussions, where people seem to be quick to judge, quick to say UR DOIN IT WRONG, quick to dismiss, and slow to understand. Such tactics, however, get in the way of actual discussion about the important differences and can actually hurt the accusers argument.

This is, in essence, a plea for civility in public discourse on these matters. Please, by all means, continue to call others out when you see something amiss or to bring things to the light that need to be discussed, both in the political and religious arena. These are good and valuable things, but they need to be done with an eye toward civil discourse and an understanding that not everyone in the room necessarily is starting from the same premises.

Further Reading


04 September 2009

Book Review: Soul Retrieval, Mending the Fragmented Self

Soul Retrieval: Mending the Fragmented Self by Sandra Ingerman (✭✭✭✭✬, 4.5/5)

I decided to read this book after reading Lupa's book review where she gave it "Five pawprints out of five" and concluded:


While there are occasional things I personally disagree with, overall I think this is a great text. Once I’m ready to do soul retrieval in practice, this will be an invaluable guide.


This piqued my interest enormously. I had seen this book on Amazon before, but given that it is from a Core Shaman perspective and I don't currently do soul retrievals I didn't pay much attention to it one way or the other. After some recent events have lead me to think that I have some soul fragments I will need to retrieve and after reading Lupa's review, however, I decided to go ahead and read the book.

I am extremely glad that I did. The content is well laid out and excellent. Safety and ethics are both discussed, and at no point does the author treat this as safer than dreaming, conflate it with guided meditation, or treat it as something that can be learned in a weekend workshop. She also addresses topics such as soul theft, rape, and incest and how soul retrieval works/can help with these.

She goes on to say that:


Learning to do shamanic healing takes time, lots of practice, and experience. I will share the details of my work to demystify it for you as you read on. I do not intend to teach you how to do soul retrieval in this chapter--that, I believe, is unethical. And I feel it is just as unethical for one to try soul retrieval after just reading this book.

If we truly want to honor the spirits and use the ancient ways in a powerful way, we must maintain integrity in the work at all times. Please do not dishonor yourselves, the people who are important to you, or the spirits by trying soul retrieval without the appropriate training.


Suffice it to say, after growing a little fed up with one of the most difficult techniques in shamanism getting relegated to being trained in weekend seminars, it was extremely refreshing to see this in front of the chapter on technique.

The book is spread into 11 chapters split into three parts:


  • Part I: The Soul and Soul Loss

    • Chapter 1: Soul Loss
    • Chapter 2: Soul Retrieval
    • Chapter 3: Tracking Lost Souls

  • Part II: The Search

    • Chapter 4: A Question of Technique
    • Chapter 5: Classic Examples of Soul Retrieval
    • Chapter 6: Community
    • Chapter 7: When Souls Have Been Stolen

  • Part III: Welcome Home, Healing Through Wholeness

    • Chapter 8: Effects of Soul Retrieval
    • Chapter 9: Relationships and Sexual Issues
    • Chapter 10: Life After Soul Retrieval
    • Chapter 11: Preparing for Your Own Soul's Return



The first part deals with the nature of soul loss, what soul retrieval can look like, the nature of the worlds, and the tools that a spirit worker might use in their practice. It provides an effective demonstration of the concept of soul retrieval, without requiring a detailed knowledge of existent jargon. I believe this book can be effectively read by someone who has just heard of it and is considering it as an option, as well as someone who is considering performing it in the future. There is something of value in this book for both groups, despite that soul retrieval is one of the more difficult areas of shamanism.

The second part goes into more details about the process of looking for souls, and goes into more depth with the mechanics of Ingerman's practice in this field. She also gets into examples of things that cause people to lose parts of their soul, including soul theft and the loss of community.

Part three talks about the repercussions, positive and negative, of soul retrieval and gives advice on what to expect from soul retrieval. She emphasizes the need for people to do this in their own time when they are truly ready for change in their own life.

Spread throughout the book are exercises designed to help with your own healing and understanding of shamanic practice, along with copious case studies derived from her own practice. In a sense, I feel like this was the book I was looking for when I read Gagan's Journeying: Where Shamanism and Psychology Meet. Something filled with case studies that focuses on how this helps along with some psychological theory, rather than focusing on where the issues come from that shamanic practices might be able to help with.

On the issue of reality in this practice, Ingerman states that:


As you read this book and wonder whether or not what I am talking about is real, I ask you not to enter into a battle between the right brain and left brain. Simply read the material and experience it. After eleven years of working with the shamanic journey I know nonordinary reality is real. But I don't intend to convince you of that. For me, the big questions are these: Does the information that comes from a shamanic journey work? Does this information make positive changes in a person's life? If so, who cares if we are making it up?


Suffice it to say, given my own perspectives on the subject, this does it work attitude is something I am thrilled to see in well-regarded books on the subject, especially those published in 1991.

Conclusion



In aggregate, I felt that this book is excellent. I have some disagreements with the author, but they don't really detract from the usefulness or power of the book. She doesn't flinch for describing things as real, including interactions with power animals and the goddess Isis. My only real issues with the book are a lack of an effective index and that, while it discusses illness from a shamanic perspective, shows a lack of analysis on when soul retrieval might be counter-indicated despite a client's insistence of wanting to continue (admittedly, this latter is a difficult and somewhat fuzzy category, and likely beyond the scope of the book).

These, however, are functionally minor points. Highly recommended.

02 September 2009

Understanding, Skill, and Martial Arts

Since at least as long as people have been writing about martial arts, we see discussions of the form my martial art is better than your martial art. This ranges from feelings of philosophical superiority, to a belief that a single cage match ala UFC actually proves anything about the arts being practiced.

In the old fencing schools secret techniques abounded, which were entirely focused on keeping the individual alive by holding that the opponent had not seen the technique before and thus could not be ready for it. To quote Egerton Castle's Schools and Masters of Fence:


Each individual master taught merely a collection of tricks that he had found, in the course of an eventful life, to be generally successful in personal encounters, and had practiced until the ease and quickness acquired in their execution made them very dangerous to an unscientific opponent.


In truth secret techniques only get you so far and the artist matters more than the art. This doesn't mean that all martial arts are equal or that they take equivalent paths, nor does it mean that they don't have different focuses or aren't better suited to different types of people, just that what makes or breaks a school tends to be the teacher, and what makes a practitioner good tends to be that individual and the training they have received and not the style that they practice or any number of secret techniques that they might know.

One style and school might be more conducive to self defense, another might be more suitable to fighting in a cage, a third might be better fit for finding inner harmony. All three, given enough time and enough dedication, are probably useful for all three purposes, but their focuses are going to be different and they might be better for different types of people. They also will each achieve the pieces in a different order, and at a different pace.

What I tend to look for, on walking into a martial arts school to gauge the quality of the teaching, is to look at how faithful they are to the fundamentals. If I see sloppy stances, sloppy weight control, or poor attitude I am more likely to hold that against the practitioner or--if it is endemic--the school than I am the style, even if that style has a different set of assumptions or focuses from my own, and even if the students can kick everyone else around easily. Taekwon Do isn't inferior to Hapkido because the latter is more real world, it simply has different areas of focus.

Then there are the paths that harm or are actively dangerous. Recently I saw some people stretching in such a way that they are likely to destroy their knees, I've seen martial arts schools which are basically just excuses to beat up on the younger students, and I've seen more than a few black belt mills where the people graduating have paid a lot of money, but have not received a lot of quality training. I've seen other martial artists who sleep with their students, consensually, but this still tends to mean that either the relationship or the training--or both--will get compromised.

In a sense, we have run into an analogous situation in the Neopagan world. There is a lot of fighting back-and-forth between those who want to treat every path as equally valid, and those who view there as being One True Path, with many gradations in between. We see those who grudgingly acknowledge that other paths might be valid, but theirs is clearly the best. Some who will acknowledge and allow for any sort of variance in Neopagan paths, while simultaneously snubbing Abrahamic religions. We see others who think that Occultism--or worse, Shamanism--is something that everyone should do no matter what their background. There is also plenty of ur doin' it wrong for people who don't practice in a sanctioned way.

There are also cults, toxic relationships, bad boundaries, and dysfunctional group dynamics ranging from mild to dangerous spread throughout the Neopagan world. There are people who think that burning slips of paper will make everything better, and well-recognized authors spreading outright falsehoods, dangerous information, or encouraging destructive behavior in children. There are those who seem to think that the gods are there for you without ever yourself being there for them, and those who think that it is acceptable to take without giving anything in return.

There are also amazingly positive paths that engender healing, others that help focus discipline, and others which help us in touching Mystery.

The trick is that it is not always easy to tell, from the surface, what is going on. Years ago I was working at a university, and the guy who worked next to me doing data entry tried on a regular basis to get me to go to his church and attend his church events. He was mostly respectful of the boundaries I set: he wouldn't push if I said no, wouldn't try and actively convert me beyond trying to get me out to his church events, but he would regularly ask and we'd talk casually about religion and he'd talk about the salvation he found on this path. He was in a fundamentalist branch of Christianity and on a very straight and very narrow path, and believed that everyone would be better off on this same path and would find salvation through it.

Suffice it to say, such is pretty much the exact opposite of what I was looking for or what I needed.

As we talked, I found out more about history. He had been in a gang and had scars running down his face from being assaulted outside of his home with a glass bottle. He showed me pictures of his pets: a dog, a cock, and a Siamese fighting fish all of which he used to have fight other gang members animals for sport and cash. We only scratched the surface, but it was clear that his history was dark and brutal. For him, he needed the straight-and-narrow path, at least for the foreseeable future, and he needed the salvation and forgiveness he had found through Jesus the Christ of Nazareth. He accepted responsibility for his past, but had found a brighter future thanks to Christianity.

I would have preferred if he realized that I didn't need that same salvation and that my path could be different and I could still be happy with it, but I can't really fault him too seriously for--having found this happiness and this salvation--wanting to share it with others. I also can't criticize his having found this brighter future through Christianity, even though I feel that for me that such a path would destroy me, just as my path would probably destroy him.

The important thing is that there are things that we can learn from one another if we are willing to listen, and that neither path is invalid despite that both look very different. While I can sometimes look at something and say that is ineffective or that looks destructive, I can't always be sure that I am right so long as we are mostly staying within certain fuzzily-defined bounds.

I have no good answer on how we can tell which is which, because what is functional and healing for one person may seem like the epitome of Evil™ to another, especially if neither side takes the time to understand the other. What I would like to see is an opening of dialogues between disparate and disagreeing groups, done with understanding and compassion and without the need to prove one is better (or worse) than the other, done for the sake of sharing information and improving ourselves and our service to the gods and society. Done without distortions and with a great deal of self-honesty.

Then, perhaps, we can find our way forward.

Further Reading



Not Dead Yet

Just been very busy for the last few months. Things should be clearing up in a bit and I'll get back to posting essays ^_^

13 August 2009

Professionalism

One thing that I believe we as Spirit Workers need to be discussing in more depth is the nature of working with clients in a modern world. We are not the only form of spiritual or psychological healing out there, and this changes the nature of how we interact with our clients, how our clients interact with us, and how our clients find us. People who are troubled do not necessarily know who or what we are, what services we offer, and whether those services can work with their other options or are strictly antagonistic in nature. We are not the new kid on the block, but as more and more psychotherapists are drawn to shamanic techniques for their clients it is likely our skills are going to be in higher demand and our visibility is going to increase.

Further, as Spirit Workers, we struggle regularly with clients on issues of the Mind and Soul. We should be developing and discussing what our professional, ethical boundaries are with our clients and students and what our standards of care are when working with others. We are also going to be dealing with people who have serious problems--both psychological and physical--and we need to understand both where we can help and what our limits are.

Dealing with such issues, we are also going to start seeing the same issues in our group that psychotherapists deal with regularly: Burnout, Countertransference, Vicarious Traumatization, and Compassion Fatigue. We need to be having conversations about what these are and how we, as helpers, can deal with them in ourselves and others when they arise.

These are not an area to be treaded lightly into, because we are dealing with people's very souls (both ourselves and that of others), but it is something that we need to be having a conversation about. Part of my purpose in this blog is to start that conversation, and my Boundaries series has been part of that. I am going extend the concept and start writing a series of Professionalism essays, and encourage others to do the same. Under this heading I will discuss issues with being a Spirit Worker in modern society and the issues that come up in the course of acting in a helping profession.

Some possible topics that I want to eventually address with this series:


  • Professional Ethics/Boundaries
  • Limitations of Practice
  • Advertising
  • Shamanic Countertransference
  • Burnout


Essentially all of the aspects of being a modern helping profession that we must deal with moving forward.

20 July 2009

Mythos and Logos

There is a story about a German explorer and naturalist named Alexander von Humboldt (September 14, 1769 – May 6, 1859) and his investigation of the village of Atures. He was exploring through South America and found out about a tribe called the Atures who had been hunted to extinction by a people called the Caribs.

All that remained of these people were tombs in a mountain cave and a parrot that spoke forty words of their language. Humboldt is supposed to have wrote that:

It is to be supposed that the last family of Atures did not die out until a long time afterwards: since at Maypures - bizarrely - there still survives an old parrot that nobody, say the natives, can understand, because it speaks only the language of the Atures.


This is a potent image that raises a number of interesting and difficult questions. It can touch on a deeply emotional level, captured by Michelle Dockrey and Tony Fabris in their song Strange Messenger (full lyrics):


To those who study history, it seems a bitter curse
The loss of language terrible, the lost potential worse
Past and future stories multiplied a thousandfold,
Vanished out of history and never to be told

Were they beautiful and gentle? Would they call us friend or foe?
What wisdom did they live by? What secrets did they know?
It's a symphony reduced to what a single bird can sing
The forest lost their language, and they lost everything

So tell me, bold explorer, as you wandered through the leaves,
Did you ponder unknown losses that the very Cosmos grieves?
Was it halting? Was it flowing? Was it lilting and divine?
Was it fearless as your native tongue, mercurial as mine?
Would it pique a linguist's interest? Would it hold a poet's thrall?
Do the words of one strange messenger tell us anything at all?


There is haunting power here, and a very compelling story. It speaks to the very essence of humanity and conveys a thousand things with one image, that of a culture who was hunted to extinction and who's last remaining trace was found in forty words mimicked by a parrot.

The problem is that I can't actually confirm the veracity of the story of Humboldt's Parrot. Despite the citation, I've found some who say that--while the phonetic transcriptions of the language are there--that there is no mention of having found them out from a parrot. I can't even confirm this because I lack access to a good translated copy of his Travels to the Equinoctial Regions of the New Continent and my German isn't nearly good enough to read the original. Even if I could overcome this, I have no way of knowing is Humboldt embellished that one point (though prevailing evidence would seem to indicate that he didn't do such in general, how can I be absolutely sure?)

Really though, it doesn't matter.

Sure, there are areas where it does matter, as does the authenticity of those forty words. There are entire domains for which the veracity of such things matters. But as a symbol and as a legend for discussion of endangered languages or the human condition, it holds its power regardless of the veracity of the claims.

This echoes of Worf's statement in the Deep Space Nine episode "Once More Into the Breach" (season 7, episode 7), talking to Bashir and O'Brien who were discussing whether the story of Davy Crockett's death at the Alamo is real. O'Brien argued that it is absolutely true, Bashir argues that it is implausible at the extreme. Worf tells them:

You are both wrong. The only real question is whether you believe in the legend of Davy Crockett or not. If you do, then there should be no doubt in your mind he died a hero's death. If you do not believe in the legend, then he was just a man and it does not matter how he died.


If you believe in the legend of Humboldt's Parrot--as a legend--then it is a powerful and captivating image of loss. If you don't, if that symbol holds no power for you, then it is just a story, and how Humboldt got his forty words is only important from a linguistics and historical research perspective. It then doesn't matter overly much if he got them from a parrot so long as they are accurate.

In truth, one could even argue that it isn't important even then. Forty words of a tongue that no longer exists, with no written text, and only questionable translations (and possibly transcribed through a parrot) is of questionable use as anything but a symbol.

Today many people want to dismiss old stories--and those who follow them--because some people are inclined to take them literally and believe in their literal interpretation. Both the people who take them literally and those who dismiss them out of hand make the same error: Confusing mythos and logos. They treat myths, which are about deeper truths (see my essay on Crude Superstition for further comments on this) as if they were facts, and treat facts as if they were interchangeable with myths. This insults both science and spirituality, as it holds neither of them to their proper function. To quote Plato's Republic, Book II:


Neither must we have mothers under the influence of the poets scaring their children with a bad version of these myths--telling how certain gods, as they say, 'Go about by night in the likeness of so many strangers and in diverse forms'; but let them take heed lest they make cowards of their children, and at the same time speak blasphemy against the gods.


In most situations, the literal truth is relevant in one context, and the mythological, spiritual, or poetic truth is relevant in another context. Both are useful, but to confuse them weakens them both. It dilutes scientific inquiry by giving it things to accept regardless of the evidence to the contrary, as we see with the Young Earth Creationists. It dilutes spiritual pursuit by trying to find an objective truth in a symbol that may take subtlety different meanings for different people, and may help different people in different ways, as we see with the evangelical atheists who insist on trying to talk about the impossibility of Virgin Births.

A danger among spirit workers is to take stories that have been crafted--possibly a thousand years ago--and treat them as having truly taken place. If we accept the gods and spirits as real (which many, myself included, do) then some of them may (or must) have, but how do we know which ones? Do we favor Saxo's interpretations or Snorri's? What if they are both wrong? What if it was a story made up by a god to convey a certain message, but the original message has been garbled?

In truth, the question I like to put forward is what do you gain from this legend. If what you gain is positive and leads toward spiritual growth and healing, if that legend has meaning for you, then you can believe that it is true without necessarily accepting that it is real. If it doesn't, but it does for other people, then so long as they aren't trying to present it as a verified fact that you should accept as well there is no sense in trying to take away that healing image from them based on your own conception of how it should be used.

Further Reading



10 July 2009

Mundane vs. Occult

When reading Bear Heart's memoir, The Wind is My Mother one of the things that gets repeatedly emphasized is the importance of what most people would call "mundane" skills. He talks about the importance of noticing your environment, learning to move your eyes first to look at something rather than your head, and other things along those lines. While it is clear that he is capable of both sensing and manipulating energy (and medicine men doing such things as moving feathers with their mind).

What struck me is that just about everything he talks about "energetically" is, at its core, an extension of skills that--on the surface--have nothing to do with energy. It seems that most modern books on occultism reverse this: they start by talking about sensing and manipulating energy, rather than sensing and manipulating the environment around you and your own mind.

It was noted by Dion Fortune and has long been recognized by occultists that astral/energy constructs degrade in this plane unless they are anchored to something relatively tangible. Similarly, there are a lot of things that energy may facilitate, but you should start learning how to do it energetically by learning how to do it physically.

If you want to lose weight go ahead and say the appropriate incants, visualize yourself as thinner in a mirror, but combine it with diet and exercise. If you want to get a job you might be able to help by lighting a green candle and channeling energy to it, but that won't mean much if your resume is poor, you aren't a good fit for the job, or you don't look presentable.

Virtually everything we do with energy can be enhanced by studying related things that, ostensibly, don't involve it. Not that energy work and shamanism cannot help or augment the work, but frequently one should start learning the energy work components by learning the non energy work components.

Too often in the modern occult community, however, I see people who neglect the physical to learn the energy. They want to burn little slips of paper or purchase spells of ebay instead of working out, going through a Dialectic Behavior Therapy workbook, or seeing a doctor.

Want to learn how to use glamours to project an image? Work on your posture, mastery of facial expressions, confidence, and emotional control. Work on posture mirroring and study communication. Get your clothes tailored, hair cut, nails trimmed, etc.

Want to learn how to heal? Study trigger point therapy, shiatsu, and deep tissue massage. Study medicine or psychology, or learn herbalism. Study how the body feels to the touch when it is suffering certain ailments and when it is healthy, and how different people's bodies feel. Study how the body works, how it fits together, and what happens when various things go wrong.

Want to learn how to perceive energy around you? Start with perception of the world around you. Learn to not just passively observe the world and let it pass unnoticed, but to truly see the world and to remember what you see. Extend it beyond your sight: What do you hear, what do you feel? Can you separate out your perceptions from your feelings?

Are you sick? See a doctor (or psychotherapist, depending on the form of the illness). Don't just pray, burn slips of paper, and hope everything gets better: go see a specialist, ensure you are getting proper nutrition, etc.

On the flip side: There is nothing wrong with studying energy work to get better at a craft you are already practicing. The point is the need for understanding of the balance, and how one leads to the other. One can learn to perceive energy by learning to pay attention, and can learn to pay attention as part of learning to perceive energy.

You can also see a doctor while visiting an energy worker or shaman--it is like receiving two different forms of treatment, and those forms can be complimentary--though it is generally best if one knows about the other. This is especially true with things that affect your own mental health or which involve your own mind. It doesn't have to be one or the other, and frequently things in one area can be made stronger by work on the other.

To summarize, as the saying goes: Pray to God and row for shore.

Further Reading