fearless engagement (4)


2019     Fearlessness Teacher, [an interview of R. Michael Fisher, by Kevin Barrett of Truth Jihad Radio at  


 Show Descriptor:

 Jan. 26, 2019. Then in the final half hour R. Michael Fisher, author of Fearless Engagement of Four Arrows: The True Story of an Indigenous-based Social Transformer joins the show. Michael recently wrote me:

Hey Kevin,… wanted to let you know I have responded on a 26 min. video https://www.youtube.com/watch?v=_kuEEJltp0o to the “stand off” between Nick Sandmann (16 yr old white Catholic student) and Nathan Phillips (Indigenous elder) in Washington this past wknd… a viral spectacle event that needs to be brought into an educational context of higher grounds in learning about fear and fearlessness and their role in this world… hope you can take a peek at this and feel free to pass it on to others who might be interested in a fearanalysis of this event …  -thanks, -M.


 [Interview with RMF begins at the remaining 26:43 min. point of the full 90 min. show]

 Bio: Dr. Kevin Barrett (KB) is a left-leaning Muslim anarchist, Ph.D. Arabist-Islamologist, holds advanced degrees in English Literature, French Literature, and African Literature, and is the author of multiple books which deconstructs the "war on terror". Dr. Barrett has been a Muslim since 1993. Blacklisted from teaching in the University of Wisconsin system since 2006 for questioning the events of 9/11, Dr. Barrett now hosts radio shows and is a public speaker.

 KB: What’s a “Fearlessness Teacher”? Sounds like a great concept because, as we’ve been discussing it seems like people are being paralyzed by fear. How do you teach fearlessness? If you could patent that and put it in a medicine bottle and put it out there that’s pretty much what we all need. So, let’s get into it right now with R. Michael Fisher. How’s it going?

M: Hi Kevin. Well, there’s a notion that you’ll see every once in awhile in the literature, I just was reading a quote: “Fear is a disease of the mind, just as cancer is a disease of the body. And you know that has been around as a discourse or way of thinking about and imagining fear for quite awhile, and certainly the Western world. And so one of the things in my investigations on fear which started back in 1989 systematically, was that I found the Eastern views and then later I found that the Indigenous views don’t quite use that same kind of language, like “fear is a disease of the mind” and so on, it’s very catchy. And there’s no doubt some truth to it, Kevin, but I found it is a more nuanced game and so it’s a little harder to put in a bottle

KB: Interesting. In Islam of course, we want to inculcate [Arabic term] which is sometimes translated as pious God-fearingness, others would translate it as God-consciousness but there is an element of awe-struck, call it fear if you want but it is really a lot deeper than ordinary fear when you are dealing with [Arabic term] but we’re not really supposed to be dominated by our petty egotistical fears. That’s what we’re trying to get rid of as we overcome our ego, the evil- side of our ego, the ego that orders or commands evil. Do you see it that way? Our desiring egos that often desire things that are not so good, are the source of the lower consciousness out of which fear sort of operates?

M: Yeah, so the way I would look at that is that there’s a spirit of fearlessness in the world. I start with that assumption. What is that spirit of fearlessness? I start with this dictum, and this again comes from a lot of reading and thinking that when fear appears, which it will, so does the spirit of fearlessness with it. Which is sort of like that arising possibility of handling, managing and self-regulating fear because no organism wants to be in fear for too long. It’s just not healthy for the body right, it’s like distress as it starts to cause breakdown of the system.

KB: It’s like fight-flight response with all the adrenalin?

M: Yeah, That would be the sort of easy one that we recognize, sort of gross in a way, because it’s so powerful when you get that adrenalin hit, the flight-fight response and/or freeze and so but what I was interested in looking at is that ego is involved because ego is part of consciousness development. We start with a pre-egoic structure of consciousness, you could say, before the self is fully developed, so very early in life, and then the ego starts to develop and the it gets very attached to many things, and many traditions talk about the attachment of the ego as the real problem not the ego itself. That’s where you get this fear-based self-defensive always trying to maintain your self-esteem and trying to maintain that self-esteem within a particular mileu of a culture or a social structure....

KB: This sort of leads us to that topic of the confrontation on the national mall between the white high school kids the Native American elder with the drum.

M: Yeah, it definitely does and I call that in my classification system, along the spectrum of the spirit of fearlessness, there’s a spectrum, that one of the first stages is “No Fear” and that’s to me that stage basically before you are born, before you come out into the world and get your umbilical cord clipped and somebody puts you over here and all of a sudden the world’s cold, there’s bright lights and big noises so then we start entering the fear. So that first response to fear, via the spirit of fearlessness is what I call bravery. And that’s how I classified when I looked at that tape over and over again of this Catholic high school boy confronting the Indigenous person and I said wow, what a great example of bravery but I want to just add the nuance, like all things, good things like the spirit of fearlessness it can be twisted, it can turn into a more pathological and/or immature form. And so the bravery that was really arising, was because he [the Catholic youth], this is my definition of it really, Kevin, bravery is when you sort of do things that you aren’t really planning or expecting to do and you just happen to be there in the right place and the right moment and something comes out of you and you do it, some sort of very brave act. However, later you look back and say, and actually this young man said this in an interview, I kind of wished I didn’t do that, like I kind of wish we would have backed-off and went our own way. So he did it, why? Because of the environmental condition of social reinforcement or positive reinforcement....

KB: So let’s get empirical here about what your interpretation is of sort of what really happened here. So, the original assumption, when people saw this picture or brief video, was that they thought that this gang of Trump loving high school kids had sort of surrounded and harassed the Native American Elder and had gotten in his face and he responded by just drumming. Which makes him the hero and the white Catholic school boys are the bad guys. But then it turns out that the Native American guy had actually gotten in the face of that white kid, he approached him drumming drumming drumming up to his face and the white kid had just not backed down and just stood there. Which my first hour guest Kevin MacDonald sees the white kid as being heroic. But to me this is kind of an interesting confrontation of these two sides that are confronting someone that they find, perhaps,  fear-inducing and that they don’t understand and in a sense they are both heroic. They are kind of just standing there and not backing down, doing their thing. But at the same time there’s kind of a problem in that their not communicating empathetically and rationally, their coming out of tribal egos, so what’s your interpretation?

M: I think that’s a really good point, that they did both move into bravery for various reasons and so we could analyze that but what I was then interested in was when does bravery move to courage or courageousness? And even a moral courageousness? And then when does courageousness move into fearlessness? And this is what Four Arrows and I, from the Indigenous perspective he studies, is what is that shift? And what I would say the big shift of difference was that the young man, he’s basically got all his guys cheering behind him, you know 200 or whatever, so he’s going to be heroic in that moment in what I’d call bravery. But not necessarily he took a lot of time or thought to think internally and develop this kind of moral courageousness that could take him to a possible point of fearlessness, which in fearlessness the whole motive is then to connect to make a connection in relationality in a communication for higher possibility for higher integration beyond those egos, beyond even those ethnic, cultural backgrounds, value structures, left – right, whatever it might be, secular or Christian vs. Indigenous etc. And so I think the Indigenous elder was in quite a different positioning, even though he stepped forward he felt he needed to do this and he was moving toward he thought was probably the higher moral ground and I would say that was fearlessness because he stayed in the communication of connection to his ancestors and a spiritual sacred song. And that song was a song basically of, yes, we’re here to resist oppression but also here to connect and create unity, and he actually said that at one point. Connect-unity. This is a song of unity that I sang. Well, the young man did not have all that thought going on, he had a lot of adrenalin and a whole lot of adrenalin behind him. It makes sense, it’s kind of like the sports team, it could be war team ready to pump themselves up to get ready to go out and do the heroic battle.

KB: Interesting analysis. I think the Native American guy, the drummer, said, that what he thought he was doing was protecting these black Israelites or something there was kind of a hand-full of these young black who were caught on video yelling insults at the white high school boys but of course they were grossly out-numbered by the white high school boys and so the Native American guy thought he was protecting those black guys. So it’s a very interesting kind of situation where it’s not that clear how it developed. It’s not like an obvious good guys vs. bad guys or aggressors vs. defenders kind of situation.

M: And that really brings me to, I think it is great to discuss this on media itself because of what media does with these kinds of spectacles. I mean I am saying it is an important spectacle but if we just stay with the spectacle of who’s the good guy, who’s the bad guy, who’s the real hero, who’s is not. Well, those are really ancient very simple binary narratives of what is going on. And what I was much more interested in, and that’s why I am glad to talk to you on air about this, what do those kinds of narratives and discussions, if you just put all that media together in one big ball, I look at it from my point of view as a fearologist, and I call myself that, self-defined, is that I go, the level of conversation about understanding fear and this path that I’ve arced out from bravery to courage to fearlessness and even to fearless at the highest level of maturity and consciousness. It just shows me that we don’t have a vocabulary for it in the West, is my argument, and that is what my work is about is trying to get more discernment about when is it bravery, when is it moving to courageousness, when is it moving to fearlessness? And again, it’s not like that’s good and that’s bad it’s like it’s actually developmental and that’s the discernment I think we need, is we need to see the developmental differences and then we need to teach that. Those young guys, I’d love to see them have a curriculum that actually helps them understand the nature and role of fear, how fear becomes part of a psychological, biological complex and then is also a part of a cultural and political complex and the history with it. And then how is that different than say to the Indigenous perspective and how they’ve come to understand fear. And, what I wanted to say right at the beginning is that the Indigenous Peoples, as Four Arrows and others have summarized in general, and Indigenous perspective, not to disrespect the diversity and differences in Indigenous Peoples, but fear is seen as the opportunity to a higher virtue. It’s the opportunity to practice a higher virtue. And you can see that right, it’s even in the West, in the more dominant culture of yeah it’s good to be courageous, we generally think that is a cool thing to be heroic but what we don’t understand is that that is not the end of the road. That’s not the end of the developmental spectrum, that I’m speaking to. That’s why I think we need to bring in this language of Fearlessness and even Fearless.  I arc that out in my writing and research.

KB: Very interesting stuff. Abdul Arif Muhammad in the ½ hr before you were on said that he thinks the war on free speech, which is what I talked about with Keven MacDonald in the first hour, is driven by these false flag events, and war-trigger events, that put us on a war footing and made us feel like we were under attack, 9/11 of course being the classic example, but just hard-wired the average American’s nervous system to be much more fearful. Martha Stout, has written a book called the “Paranoia Switch” in which she cites research that about ½ of the population of the US developed clinical post-traumatic stress disorder [PTSD] from watching those 9/11 images on television, so talk about a jolt of fear to the nervous system, 9/11 probably impacted the human nervous system more than any other event in history. And that fear that was intentionally injected into the world, and especially Americans on 9/11, as part of this very carefully thought out orchestrated false flag operation set the stage for the police-state, the fear-based police-state we’ve been living in ever since. When you go to the airport and the color-code for terror is up to Orange and been color-coded for Orange now for years if not decades; I can’t remember before we were living in a state of permanent Orange fear-color-coding. So, I think that your work on fear is probably more timely than ever, unfortunately.

M: Yeah, unfortunately. You know I was just talking to a Canadian friend, I would call her a liberal friend, very intelligent lady, and I was saying I’m trying to develop this program to make people more aware of how fear rules and controls our life, again, not just in a psychological level but sociological, political, historically, and that we could move from this notion of a culture of fear to actually bring in a vision and imaginary for a culture of fearlessness. What would that be like? So, I was talking to her just briefly on the phone and she said, well I don’t think most people actually think that fear rules their life. And I had to stop, and thought, if I was living in America, which I was in the last 9 years, before last year, I don’t think an American would say that so readily. And I thought is that part of being the Canadian, we’re neutral, quiet and hide, and I’m a Canadian, I live in Canada right now, and I just thought I think there is a huge difference between Canadian perspective and awareness and I actually think it is actually a bad thing in the sense that I think Americans are at least much more woken up, sorry you had to go through that guys and folks, you know the post-traumatic stuff but you know that’s the wake-up, that’s the symptom arising for the new possibility. So, if I go back to the Indigenous perspective, that wake up that post-traumatic we can look at it as all negative, negative, negative, that’s a typical Western clinical view, and then we can look at it as “whoa!” This is actually in the Indigenous perspective, the door way the possibility for this new [level] trajectory of the spirit of fearlessness, that arises in all that intense fear. So, when I see someone like that Indigenous elder drumming in a very heated, very potentially dangerous situation, and he said I’m afraid, I’m scared, like I was scared going out there—but he took a positionality of unity and utilized that fear in the virtue of both courageousness in a moral sense, and I would say onto the gift of fearlessness because really, I said to my wife, you know why those young guys are having so much trouble with him is because, they were so anxious, so anxious because they didn’t know how to code. They didn’t know how to communication code with this drumming scene from this Indigenous person, more or less, they tried to sort of dance a bit, they clapped a bit, you could see they would try and get into it. But then they got more into the jeering and the making fun of and I said that’s the moment they don’t understand where this is going. They actually don’t understand fearlessness and that’s very typical because they’re not educated to do so. Something like that would be my hypothesis.

KB: That’s a really interesting analysis. It departs from the partisan take on this...

M: Right.

KB: Where you have the certain sort of Left anti-Trump side that’s totally demonizing the kids and making the Native American guy out to be totally the hero, versus the other side, Kevin MacDonald seemed to see it pretty much the other way. I like your take, seeing the overall reactions from both sides and the fear and fearlessness, overcoming the fear, from both sides. That’s actually a much more interesting, and probably more accurate, way to look at it. It reminds me, of what you are saying about needing that injection of fear, having to go through that PTSD, actually having benefits, for US Americans. That reminds me of the plot line in “V for Vendetta” [movie] which is really about the female character EV getting over her fear. When the film opens she’s about to be raped by vicious goons from the National Security State, set up on the back of a 9/11 style false flag, and she goes through all this horror and trauma and emerges being trained in fearlessness by the comic book hero V. That film is about, what it is of course a dream-like meditation on the American people being traumatized by 9/11 and then hopefully waking up and becoming totally fearless and having a revolution. Of course, it is a dream fantasy and unfortunately that revolution hasn’t yet happened in reality but it’s a pretty good wish-fulfillment fantasy. So, yeah I think that trauma is there, it’s not just a crippling thing, trauma can also be a way to get over fear and get into that state of fearlessness and do great things. It seems like that is where your work is leading?

M: Yeah, it’s going to move us. You might not jump into Fearless right away. You might not jump into the fearlessness practices right away and capability. But you certainly will start moving along that direction when you take it on, right you take on that fear, even that terror. And you take it on as this is the challenge. This is the opportunity. And, again, unfortunately we don’t quite have a good worldview for that, usually what we try do with out worldview, Western worldview I’m talking about more in the modern sense, is try to eliminate that enemy, that Other, who is bringing up all that fear. And so you gotta find the scapegoat target and try to destroy it. And that just keeps us way way in a very immature state, and that’s not like a criticism, oh you’re all immature blah blah, no I’m not saying that, I’m just saying compassionately it will keep us in an immature state in relationship to this spirit of fearlessness and this movement from No Fear, to Bravery, to Courageousness, to Fearlessness to Fearless. So you can see why I arc that out and repeat that Kevin, is because we don’t have that imaginary. You called it sort of a fantasy, right through V for Vendetta, which I love that movie, for it was a transformation, a transformation that was both internal and it had possibilities for the external, we got to watch it in the fiction, that’s what art is for. Thank goodness. And yet that imaginary is still working. It actually starts our new vocabulary, a new imaginary for possibilities, so I like to use expanding our imaginary on fear and fearlessness and yes, if you want to call it a fantasy in a way that’s maybe useful to but I actually think it is getting imagination for the possibility and unfortunately in the West, for example if I was to pick up the Bible, if I was to pick up pretty much any of the Abrahamic traditions and I’ve looked, they don’t have the word fearlessness, at least not when interpreted in English, I’m not a scholar in that direction, but you won’t find the word fearlessness in there, is what you get over and over is “Fear Not!” or “Be Not Afraid!” Well what’s that about? That’s saying we are meant in this deepest spiritual part of ourselves to follow this path, this path of Fearlessness, but not a lot of nuance in those literatures, and that’s just because of where they come from, in their time and their history, the information they were drawing upon, but I use that term path of Fearlessness as a developmental process.

KB: Very interesting. Anyways, in Islam there’s the phrase “they will fear not, neither shall they grieve” which is about the state the good people get to and I think that it is both getting to paradise but it’s also about that state of [Arabic term ?] meaning peaceful soul, which is really what Islam is about getting to in this life, is having a peaceful soul. And those that get to that ... they’ll fear not neither shall they grieve. So you founded fearology [laughs], as a ...

M: Yeah.

KB: I wonder how that intersects with Lt. Dave Grossman’s killology? The US Army guy who studied killing and what people go through. All the research shows that the vast majority of soldiers have never been able to kill. They have to have the extreme Pavlovian conditioning to get the majority of soldiers to be able to kill. In Korea, half of the US soldiers would purposely try to kill up from 10% in World War II. And by Vietnam it was 80-90% but they came back with horrible trauma. So, anyways, the killology is really interesting stuff. Grossman’s book “On Killing” is absolutely essential. So, how does fearology intersect with killology?

M: Well certainly, I actually communicated with Mr. Grossman quite a few years ago because I was fascinated with his idea and we had some correspondence and he sent me his audio tape. Yeah, he talks about fear as well and he also talks about really what I saw as a state, a state we have to obtain in order to hold that gun, have your intention, and be very clear of what you are doing. If you don’t have that consciousness, that awareness, rather than I can just go kill somebody, no it’s actually be aware that you are going to be a killer and you better know how to be a killer otherwise get out of that business. So his training was I think quite along the lines of fearlessness. I actually found him very respectful in his work. What he didn’t do, where fearology takes off, and fearology develops this notion that true fearlessness, one of its main features is, to learn and know and study everything about fear that you can, in an ongoing sense, there is never an end to it and that to me is the sacred commitment to both healing and developing to our highest potential. And I think the Biblical quotes or the quotes you just gave from your tradition and background, I think that’s what it means, it means without grief, that to me I resonate with as, that means that I’ve done my grieving work, I don’t hold myself in an immature state of unhealed grief because that will cause constant fear-based life. So, something like that.

KB: That’s beautiful. You know I need to look at your books, I haven’t had a chance to read them yet. I’ve seen your video and Fearless Engagement of Four Arrows, sounds great. Four Arrows is a hero of mine. He’s one of the really great figures to come out of the 9/11 Truth Movement. Anybody who doesn’t know about him should learn about him. Maybe your book would be a good place to start?

M: I think it is a nice one. It’s an intellectual biography, so it is called Fearless Engagement of Four Arrows: The True Story of an Indigenous-based Social Transformer, it was a 2.5 yr project of him and I sending a lot of emails back and forth, and me studying his work and I would definitely say he is probably one of the most advanced thinkers from a fearologist’s point of view, on fear today. Because he integrates the East, the West, he integrates all his military background, his training with horse and wild horses, extreme sports, he’s a hypnotherapist, he just has this great richness, and that’s why that book was so fun. So there’s a lot of stories in there but then there’s also my theory and my framework so I think a reader could kinda get enough of me but enough of Four Arrows to make an interesting read, not so theoretical.

KB: Well, I’m going to try and get my hands on it. Hey thanks so much Michael Fisher, I appreciate your very interesting stimulating work and I’m planning to learn about more of it and read your book and I’ll probably get you back on the air to talk about it.


Read more…

[Image created from the book cover Fearless Engagement of Four Arrows, Peter Lang Publ. 2018; I added the details of the CAT and FAWN  components and 2-way arrows for this teaching blog version]


You may have seen the prior blogpost re: my book on Dr. Don Trent Jacobs' (aka Four Arrows') life and work as an activist-scholar and Indigenous holistic educator. I framed the book as an intellectual biography. I did not want to only create a biography nor merely an abstract intellectual overview of a scholar. I aimed in the book for another layer of reality and meaning that to me was more important than mere biographic facts, stories, or intellectual interests. I was looking to gather all I could from Dr. Jacobs' (Four Arrows') experiences and thoughts, his activism and his teaching, and make a powerful summary of it all in light of the context of a better understanding of Fear and Fearlessness for myself and for all others who read this book. The synthesis of his life regarding how he has studied Fear and Fearlessness with my own work ought to create a 'new' curriculum or what I call a liberational 'fear' vaccine (process). We really need this on the planet today. 

It is rare indeed to find an educator who gives so much attention to the topic of Fear. What is 'new' as a synthesis in this book is really exciting to me and I trust others will also find this to be so, however, beneath the layers of the 'new' is something revealed that is very 'ancient' and dare I say, universal to the human struggle to find the best ways to be in relationship with Fear. The way he points us is not merely a "psychology of fear" and that is what makes this critical educator very unique. He is more transdisciplinary, like myself, in approaching this subject. 

It is thus a book all about a holistic-integral approach to fear management/education, a point I make in my own work, whereby, any attempts at bravery, courage, fearlessness, etc. are all attempts at some kind of fear management [1] and transformation. And, as Dr. Jacobs and I see it, we really need a better fear management on this planet today.

Ancient CAT-FAW/N Dynamics: A De-Hypnotizing 'Fear' Vaccine (Process)

So, the 'ancient' part is what I wish to briefly introduce here as it takes shape from Dr. Jacobs' life and work, especially as it comes throught the most important finding in his scholarship, as far as I am concerned, and that is the finding that concentration is core to the processes and outcomes of fear management of any kind. In the book I overview in the Introduction his CAT-FAW/N model [2] , which took him 15 years to develop (and it is still evolving). And CAT stands for Concentration Activated Transformation, according to Jacobs. FAWN stands for Fear, Authority, Word(s) and Nature. I have in detail described this in the new book but more accessible immediately is my interpretation of CAT-FAWN Connection theory in a blogpost [3], where I suggest his model/theory is a praxis of Fearlessness and thus is a praxis of what I would add to my list of 'Fear' Vaccines (processes) [4] in the liberation work that I design and teach. 

This 'ancient' part of Four Arrows' (Jacobs') model/theory/praxis is represented on the book cover image as four arrows (triangles) around his portrait. These represent the colors of the most common Medicine Wheel in several Indigneous cultures in North America (Turtle Island). The CAT is placed in the image on his brain as controlling centre of his senses, perception and ultimately of how and where he puts his attention--that is, his concentration. The concentration is depicted nicely in this portrait photo taken by his wife the photographer Bea Jacobs. So this gives a little backstory to what my latest image adaptation is about. The significant point I am making with this teaching image is that the book is not just about a man named by the Lakota Sioux in ritual initiation with their community but about a universal context of the ancient Medicine Wheel--whereby, I believe this book has "good medicine" to offer a very ill modern and postmodern (Western) society, and, perhaps beyond that to the world.

My point, is that Four Arrows the man ought not to be the center focus of the book (only). That's only part of the picture. There is another layer of center focus that I bring out in the book and that is the "four arrows" as "four directions" as "four colors" (vibrations) --and, thus acting as an orienting model/theory/praxis as 'Fear' vaccine process. I took the liberty in creating this image to name the four colors and directions as Fear, Authority, Word(s) and Nature following the Jacobsian model. My interest is that readers and viewers will re-interpret the book's cover and this teaching image. I want them to see that the book is about the "fearless engagement" of "four arrows" and thus, of CAT-FAW/N itself. What does it mean to bring a context of "fearless engagement" [5] as a referent notion to the study of fear management/education, to Fearlessness, to the Jacobsian model? 

The de-hypnotizing component of the CAT-FAW/N model is based on many experiences in Four Arrow's life. It is also a professional and scholarly attained model, tested over the past few decades. Yet mostly, of interest to me right now is that it is a model that comes from the ancient (living and non-living) 'Ancestors,' a point I make in the Introduction of the book and which I have described in detail to some degree in De-Hypnotizing Technology blog on Four Arrows' work and my research on his work. He is a trained health psychologist, hypnotherapist and high-performance athletic coach for many clients. That's where he learned many things, including from his training free-roaming horses and competitions with them. But lest it not be forgotten that he learned his most powerful lessons on the origin of the CAT-FAW/N model from his Near Death Experiences and study and work with shamans in remote Mexico [6] and how he was transformed. He has been rightfully reluctant to call himself a "shaman" though he has not totally rejected association of his work with shamanic elements over the years [7]. 

At one level, I see much of the analogous relational transformative learning in Carlos Castaneda with shaman/warriors (e.g., Don Juan Matus) in his series of (non-fiction fictional) books in the 1970s-80, as with Four Arrows and Augustin Ramos. I think anyone reading my new book on Four Arrows will find it mystical at times as well as very pragmatic, logical and grounded. The diversity of areas and methodologies covered in this new book is enormous. However, the core of it is all about fear management/ education, about Fearlessness as a path and a standpoint of "fearless engagement" as the premise of how Four Arrows' comes to move in the world and teach. He clears the way of all dogmatism, and religion, of rules and regulations and any arrogance of "fearless" on this path. It is available, he suggests, to all who are capable and willing to pursue to knowing Fear better--to becoming "connoisseurs of Fear" as he says. CAT-FAW/N model and theory provides a way of engaging the "four arrows" of the "good medicine" required as we reassess our Dominant worldview in the context of a resurgence of the Indigenous worldview. All that is covered in the new book. 

If I have communicated effectively in this blog, I'll be heartened by those readers who do not take this as a book about "Four Arrows" only but about "four arrows" and the study of Fear and Fearlessness within a de-hypnotizing process. I have included in the prior blogpost the initial Introduction of Four Arrows' near clinical assessment of mass hypnosis that humanity is suffering right now (especially, those non-Indigenous and Indigenous moderns and postmoderns disconnected from the "old ways" of pre-point of departure worldview and values). This new book is all about assessments, diagnoses and interventions. Agree with them or not, my aim as author is to present them in interesting ways and to provoke further dialogues--and, yes, if we can find enough agreements on the assessment then we can find new ways to make holistic-integral interventions in the Fear Problem on this planet. 'Fear' vaccines are going to be very useful, and CAT-FAW/N is one of the most powerful, that, I have come across, no doubt. Indeed, still a good deal of work and development is required to make it even more efficacious to more kinds of people, leaders and organizations.  



1. See, for e.g., Fisher, R. M. (2010). The world's fearlessness teachings: A critical integral approach to fear management/education for the 21st century. Lanham, MD: University Press of America/Rowman & Littlefield.

2. I have taken Jacob's original model from his dissertation and 1998 book Primal Awareness and recently modified it with the /N for the Nature aspect which I believe is distinctly different in order of reality from F A W, and thus the /N signifies the entire model is underlain by Nature and comes from Nature as source. A few years ago he agreed with my adapted version, though he himself has not used it in his publications. 

3. See CAT-FAWN explained and another FM blogpost on "Indigenizing" Fearlessness

4. Re: prior writing on 'fear' vaccines see my FM blogpost 6 'Fear' Vaccines (book in progress). CAT-FAW/N is a 7th 'Fear' Vaccine recently added to the repertoire. 

5. In the book I make a comparable, parallel, case that "fearless engagement" for Four Arrows' is analagous (in part) to my own "fearless standpoint theory" which I believe is essential to better analyze fear management/education going on now and in the past and how to improve it substantially for the future. See Part 1 : FEARLESS, of the new book. 

6. I utilize here (and in the book) "shaman(ic)" with a due cautionary of contemporary (white man) mis-appropriations of these terms and traditions within an Indigenous context. I believe Four Arrows' has truly made a good effort for several decades to ensure his is not mis-appropriating (colonizing) the very Indigenous worldview he promotes at great length as a recognized Indigenous educator. Which doesn't mean that some Indigenous people and others have not criticized his approach and his mixed-blood heritage and background which is (potentially) inadequate to make him a "spokesperson" of the "Indigeneity" he teaches. I (as White guy) have followed the tracks of Four Arrows' careful situating of any of these Indigenous terms as best I can. I cover this problem in the new book, as does Four Arrows' in many of his writings. "Shamanic" however is still something very useful to understanding some of the phenomena Four Arrows and I discuss in the idea of CAT-FAW/N and de-hypnotizing technologies. He tracks out how the Indigenous Peoples, often had an intuitive sense of this de-hypnotizing as lived process, even though, apparently they have never written it down as a de-hypnotizing technology or theory or model as Four Arrows has. Clearly, beyond his scholarly naming and associating his name with this CAT-FAW/N dynamic, he'd be the first to declare it is not his model per se or anyone's but it belongs to Nature, to All Relations and to All Histories. He documents anthropologically (and otherwise) his experiences with shamans amongst the Raramuri Peoples of remote Mexico in the 1980s-90s, and especially of the 104 year old Augustin Ramos a most well respected shaman that he worked with there. This true story can be found in his dissertation and book that came from it, Primal Awareness: A True Story of Survival, Transformation, and Awakening with the Raramuri Shamans of Mexico (Rochester, VT: Inner Traditions, 1998). 

7. See his slide show video of his remote Mexico adventures and learning re: "Shaman's Message" on Youtube, as one example; his writing makes the connections continually re: the orgin of the CAT-FAW/N "vision" (shamanic-like and/or mystical) in a heightened state of altered consciousness when amongst Nature and the presence of shamans. My interpretation is that CAT-FAW/N theory is shamanically-imbued and offered to the world from the 'Ancestors'--a further explanation of this categorizing of his theory is in the new book. I treat CAT-FAW/N as a transpersonal "transmission" of teachings with all the shamanic overtones and undertones that I believe require due acknowledgement. I also respect that Four Arrows himself avoids any such direct suggestion of such. My assessment is my own based on studying his work and communicating with him, off and on, for the past 10 years. 

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Fearless Engagement Book: Four Arrows

The academic, clergy, and process theologian, Terry Biddington in the UK, just posted a note about his experience reading my first draft of a ms. Here it is:

A new book on Fearlessness

Posted on July 11, 2017 by terrybiddington

I’ve just finished a peer-review of Canadian philosopher of fear R Michael Fisher’s new book:

Fearless Engagement in the Life and Work of Four Arrows: An Indigenous-based Social Transformer, publisher: Peter Lang 2018

 It’s a study of the life of Four Arrows – an Indigenous educator also known as Dr Don Trent Jacobs https://en.wikipedia.org/wiki/Four_Arrows

It’s a highly unusual book that takes the reader on a journey into the worldview of both Four Arrows and Fisher from fearless to fearlessness, courage and bravery. The thesis is that fear has become socialised to the point where we no longer recognise its influence in our lives, thinking and society.  So Fisher speaks of fearism – like racism or sexism: invisible, insidious and infectious. But for both Fours Arrows and Fisher fear isn’t the opposite of love (like ‘perfect love casts out fear’) but on a continuous spectrum with it. They point out that, while there are plenty of good studies about the impact of fear on our lives, there is no equivalent history of the world’s fearlessness teachings.

And it is Fisher’s life mission to achieve this. See for a good start, his The World’s Fearlessness Teachings (University Press of America, 2010).


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As some of you know, I am close to finishing the first draft of a book ms. on the life and work of Four Arrows (aka Dr. Don Trent Jacobs), a mixed-blood Irish-Cherokee critical (Indigenous-based) holistic educator and activist. At age 71, Four Arrows has a lot of true life-adventure stories to tell and this book I'm writing with his assistance has 15 teaching stories, following the Indigenous pedagogy format of using stories as ways of learning, knowing and passing on wisdom. The initial title for the book is Fearless Engagement in the Life and Work of Four Arrows: An Indigenous-based Social Transformer (to be published likely in 2018 by Peter Lang: New York). The reality is that this is an intellectual biography with an emphasis on my doing a fearanalysis [1] of Four Arrows' experiences and writing.

Image 1  Four Arrows (much younger) with his 'wild' mustang (Brioso) training for the Olympics

Four Arrows is a prolific athlete, eco-social activist and writer with some 20 books and hundreds of articles. He's won many honors among them the Martin Springer Moral Courage Award and he was chosen as one of the top 27 AERO Visionary Educators. He is frequently asked to be a presenter and guest lecturer around the world. His main teaching is that humans have not nearly reached their highest potential. He has developed many approaches and techniques to assist that process. He is very critical of the general way humans are socialized (e.g., in North America) to be unfit and adopt life-styles that are unhealthy. As well, in the last three decades he has studied and adopted the American Indigenous traditional ways of teaching/learning and living as wisdom, that he works to help protect, preserve and bring to the general non-Indigenous populations [2]. Controversial as his life and work has been, including his own re-conceptualizing of "Indigeneity" [3], I heartily support his overall project and see it as an important up-grade of fear management/education on this planet as well as a specific complement to expanding critical pedagogy/theory [4].

In that sense, he is an avid interpreter of the 'old ways' of Indigenous but also many traditions of spirituality. His own version of analysis for his "point of departure theory" tells of a time when our human ancestors were "relatively harmonious and healthy" living via a "Nature-based existence" that was non-anthropocentric, non-hierarchical and non-dominating. He identifies a "Dominant worldview" that began 9-10,000 years ago when "some humans chose to disregard the old [traditional] ways" that were ecologically in harmony with the environment [5]. He argues we are on the brink of extinction and today we have to re-integrate the best of the Indigenous worldview with the best of the Dominant (e.g., Western) worldview. In that sense, I have followed his work since 2007, because of my interest in "Two-Eyed Seeing" (http://www.integrativescience.ca/Principles/TwoEyedSeeing/) as a way of bringing together conflicting worldviews as part of conflict transformation and syntheses of ways to analyze and solve the biggest (most "wicked") world problems. You may know, I happen to think the global Fear Problem is no. 1. Four Arrows brings a lot of intriguing experience and research to this problem, and so I have appreciated our working partnership, off and on, since 2007. 

Image 2 Four Arrows (today) [photo: courtesy of Beatrice Angela Jacobs]

In the mainstream, academia and in Education generally, Four Arrows is, unfortunately, relatively unknown, although in some circles of critical theory, Indigenous (worldview) Studies, holistic education and character education he is well-known. He is currently professor in the School of Leadership Studies at Fielding Graduate University, California (15 years service). My task is to make him more known, but in particular, to focus on bringing forth a better understanding of his major discovery from an NDE (near death experience) and spiritual vision in 1983, verified by research and spiritual leaders of the region [6], in a remote canyon in Mexico--that is, his vision (theory) named CAT-FAWN Connection.

This blog is a very condensed version of his explication of this theory/praxis, a form of 'fear'-vaccine, Fearlessness and fear management/education, in which it can best be described as a de-hypnotizing technology [7]. I'll explain that shortly. The book Fearless Engagement offers more detail, and you can find other publications by Four Arrows and/or myself that give background on the theory/praxis of CAT-FAWN Connection [8].

CAT-FAWN Connection: De-Hypnotizing Technology for the 21st Century

Doing a fearanalysis of Four Arrows' experiences and writing is a complex venture, to say the least. The new book is quite a wild ride and I have learned a good deal from the experience of writing my first biography. I have also been continually inspired by Four Arrows' life and work. I find it a refreshing critique of the mainstream and Western history and current globalization problematics as well as the common ways we understand Fear and courage (i.e., fear management/education). He brings unique combinations of life-experience and professional study together. Fear management/education is truly going to get an up-graded booster from his work, particularly his unique notion of becoming a "connoisseur of Fear" [9] and CAT-FAWN. So, let me give you a quick sense of CAT-FAWN, without all the details of his original vision and the 15 years it took to finalize the theory/praxis. I preface this explanation as not the exact way Four Arrows may describe it, and I am an admitted total amateur in CAT-FAWN practice and/or in hypnotherapy overall. I do have a cognitive and intuitive understanding of it and I expect many of us readers will intuitively use CAT-FAWN technology more or less (usually, only in part) without even knowing it.

According to Four Arrows, CAT-FAWN is a metaphor, "a new theory of mind" and metacognitive mnemonic that tells of a predator (CAT) and its potential prey (FAWN) operating with the joint (dialectic) bonding of a hyphenated form; this indicates a basic integration of opposites in a complementarity--the latter, being a foundational principle of the Indigenous worldview (and harmony) as he has written about. The CAT portion stands literally for Concentration Activated Transformation. This refers to a heightened state of consciousness/awareness, which can be induced by many stimuli (situations), for e.g., meditation, dreaming, and/or a shock, etc.).

Fear (and/or trauma) is a big cause of CAT as well. Because of his long training as a hypnotherapist, Four Arrows (like the Indigenous Peoples of the 'old ways' in pre-point of departure times, especially) knows that when people are in CAT they are in a light-to-heavy "trance." At this time, the human brain (which includes other-than-humans as well) is hard-wired to attend with extra-sensory awareness to the subtle and gestalt realities of one's self and surroundings and does so initially, virtually unconsciously. It's a healthy preparatory state of action, for e.g. fight-flight reaction among others--all intended for good Defense Intelligence operations [10] and ultimately survival strategies if needed. Instinct and primal awareness are core to CAT and so is hypnosis and/or "trance-based learning" (Four Arrows' latest label for this phenomena). We are heightened for (transformative) learning in CAT.

The problem, Four Arrows notes, is when we enter a CAT state without noticing or knowing we are so, and what is causing it.Thus, if largely unconscious to CAT we are highly susceptible to "inputs" from the environment that may condition us, that is hypnotize us and implant "messages" that are harmful to us. These trance-based learned messages, even if unconscious and subliminal, are deeply memorized and held in the nervous system, so goes the theory of hypnosis. The quick example, is when a parent first scares a child, say by yelling at them unexpectedly with anger, creating a CAT in the child, and then tells the child they are stupid. It is unfortunately so common. We also have the equivalent of this fear-based conditioned (trance-based) learning happening in societies as a whole, e.g., the media showing images of the 9/11 towers being on fire and collapsing and so on. Then media and presidents give "messages" (e.g., propaganda) when we are in shock state--this is now a cultural trance. Messages driven into our systems by these means are very difficult to change and worse yet, the 'bad' messages continue to influence our mood and behavior for a life-time in some cases. There has to be a rehabilitation "program" of conscious de-hypnotizing going on, which involves first better managing the hypnotic messages implanted and, second, learning a de-hypnotizing technology (e.g., CAT-FAWN) that would offer a way to re-circuit the early learned messages. Also, new positive messages can be put in place when in a state of CAT. So, you would learn how to bring about CAT and/or how to recognize it when it occurs spontaneously in daily life. 

Remember, in this teaching by Four Arrows' on CAT-FAWN, there is both new scientific information, clinical knowledge and ancient Indigenous wisdom combined. Again, with limited space in this brief summary, let's move on to the other half of the "formula"--FAWN. Literally, F = Fear, A = Authority, W = Word(s) (and music) and N = Nature. This stands for what Indigenous Peoples of the 'old ways' always knew were "four major forces" that shape our lives, for good or ill (depending on our awareness and management of them). Fear is taken as very primal in both inducing CAT and joining with CAT (e.g., CAT-Fear) as a powerful two-some able to bring about "courage" as a virtue (for e.g.) or to bring about "panic" and "irrationality" as a vice (for e.g.). Great character/values are built on the former, and shabby destructive values built on the latter. To reach our highest human potential(s) one has to learn to manage CAT-Fear well--without doing so, this can undermine all the good ways of the other three major forces. Authority is very powerful because it can use Words (for e.g.) to hypnotize. Humans, as a social species, are particularly hard-wired through evolution to "follow" authority (dominant) individuals, groups, organizations, nations, ideologies. So, one has to be very aware when in CAT of their relationships going on via CAT-Authority and CAT-Word.

The last of the major forces of the de-hypnotizing technology is most foundational to the entire CAT-FAW complex, and I prefer to write this formula (theory) as CAT-FAW/N. Which is saying that the common denominator and most influential factor is N = Nature [11]. It is the most benign of the forces. I won't go into all those reasons but many of us know how powerful it can be to connect with Nature when we are "off-center" or "hurting" and or "terrified" by the human world. The Natural world, in general, is our "Mother" (Source) for earthlings. Today some groups of modern people know this, as well as the Indigenous Peoples of this planet that have lived in relative harmony with Nature for 99% of human evolution, which is the basic premise of Four Arrows' theory and work overall. 

The summary is, we are easily hypnotized, and when FAWN are utilized in 'good' (positive) ways for recovery, healing, transformation, then we grow and mature as healthy and sane humans. When FAWN are made meaning of and utilized in 'bad' (negative) destructive ways for control, order, manipulation tactics etc., then we shrink and stay immature and very dubious creatures with seemingly only self-centered interests and a relative floating and undependable moral compass. Four Arrows knows we can do better than fall "victim" to hypnotic trance-based learning of ill-intent especially. We may get "caught" but then catch ourselves, and use the CAT-FAWN mnemonic to recall what we need to do to unravel any potential destructive hypnosis going on, consciously or otherwise. It is not paranoid, I don't think, nor does Four Arrows, to assume that most leaders of the Dominant worldview already well-know how to control and manipulate by creating CAT and using FAWN negatively with it (e.g., propaganda).

We now have the de-hypnotizing technology in CAT-FAWN to make our own history, to decolonize and de-hypnotize our minds! The first step, is to realize this may be a good thing to try to learn and implement. Believe you me, both Four Arrows and i know, people often "get it" how CAT-FAWN works more or less, but there are massive programs in place in the mind and culture-at-large (e.g., modern Western societies) that resist learning this technology. Personally, I know how many years I resisted (unconsciously) learning what Four Arrows was teaching in CAT-FAWN Connection. I mean years, and that's a confession that comes from one who is deeply interested in fear management/education and I knew F stood for Fear in his formula. Let it be a lesson...


1. "Fearanalysis" is a methodology I have been working with since the mid-1990s. For more details on its basic composition see for e.g., Fisher, R. M. (2012). Fearanalysis: A first guidebook. Carbondale, IL: In Search of Fearlessness Research Institute; also, an upcoming book is underway A general introduction to fearanalysis: Putting the culture of fear and terror on the couch.

2. He has carefully researched Indigenous scholarship, lived and worked with Indigenous communities, practiced sacred rites with Indigenous communities (e.g., Sun Dance) and has dialogued on this contentious issue: who has the right to claim "Indigeneity" and/or even if that is a term that ought to be used? He has many supporters in Red and White (and Mixed) camps--and, some distractors against his approach. Basically his understanding of "primal awareness" is core to Indigeneity, and if we all track back far enough we'll find our Indigeneity connections (primal awareness as "instincts")--so, in that generic sense, we are all Indigenous.That said, he (like myself) is very respectful of the distinct Indigenous cultures and their value and in no way does he wish to 'speak for them' and/or collapse their histories, lives and teachings into only one summative functional generalization of Indigeneity or Indigenous. See any of his recent books in which he directly address these issues and his current stance.

3. For e.g., see Four Arrows (aka Jacobs, D. T.) (with England-Aytes, K., Cajete, G., Fisher, R. M., Mann, B. A., McGaa, E., and Sorensen, M.) (2013). Teaching truly: A curriculum to Indigenize mainstream education. New York: Routledge.

4. See Fisher, R. M. (2017). Critical philosophy, theory and pedagogy need an upgrade. FM ning April 11, 2017.

5. Four Arrows (aka Jacobs, D. T.) (2016). Point of departure: Returning to a more authentic worldview for education and survival. Charlotte, NC: Information Age Publishing

6. Four Arrows arrived at this finding in a sacred initiation process over many years. His primary teacher was Augustin Ramos, a 104 yr old Raramuri shaman and other Tarahumara spiritual leaders and/or shamans that Four Arrows met during his dissertation research in remote Mexico have passed on a lineage teaching of which is sacred (see Jacobs, 1998) and is not to be only taken as some invention of Four Arrows or anyone else. I take this teaching and responsibility for it as an ancestral lineage of which is not merely a secular theory/praxis. In this sense I acknowledge the ancestors and the privilege it is for me to work with this lineage Four Arrows has shared so intimately with me over the years.

7. I appreciated Dr. Barbara Bickel for discussions on Four Arrows work, where she coined this term in regard to Four Arrows' work. See also a book review of Four Arrows' latest book Bickel, B. (20

8. For e.g., see his first major book gives the best description: Jacbos, D. T. (1998). Primal Awareness: A true story of survival, transformation, and awakening with the Raramuri shamans of Mexico. Rochester, VT: Inner Traditions; see also his latest book Four Arrows (2016); see also Fisher, R. M. (2016). Four Arrows: His philosophy, theory, praxis and pedagogy. Technical Paper No. 62. Carbondale, IL: In Search of Fearlessness Research Institute. 

9. Originally Sam Keen coined this word and Four Arrows had talked with Keen back in the 1990s and has since modified Keen's conceptualization to include an Indigeneous-based perspective where we learn to be connoisseurs of Fear from our ancient ancestors (living and non-living, human and other-than-human).

10. See my own writing on Defense Intelligence (in relation to Fear and fear management/education and fear management systems theory) in Fisher, R. M. (2010). The world's fearlessness teachings: A critical integral approach to fear management/education for the 21st century. Lanham, MD: University Press of America.

11. Recently, Four Arrows wrote in regard to my re-write of the formula "you [Michael] are a co-developer of it [now] as far as I am concerned.... love it and appreciate it and grant the modification whole-heartedly" (per. comm., Jun. 10/17).

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