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Welcome Introduction

Hello...fellow journeyors. If you are reading this you either know me somewhat and/or someone has shared this link for your curiosity to see what kind of teaching (and therapia [1]) I am bringing to the world. The notion of "trifecta" means three points, vectors, angles or perspectives, which when they converge and unite a great force occurs (trinity becomes unity)--in the case of my life, now at age 72, it turns out the trifecta is all about truth that I know is true via (personall and collective) empirical evidence of practicing this truth which is undeniable and sacred.

What I will share in this resource page about my leadership and teaching is the three practices (and some theory): (1) LIBERATION PEER COUNSELING, (2) SPONTANEOUS CREATION-MAKING, (3) FEARLESSNESS(izing) KNOWLEDGE. These may interest you in whole or in part; there is no one and only proper formula to working with them to improve your life and the world. I can only testify, and a lot of other people who have worked with me also have shown these to be powerful "soft technologies" of healing and liberation--although, I never see this kind of work as an end, rather a process always evolving, with great surprises and unknowns. Yes, Mystery still remains alive and well in this liberation work. You are welcome to keep practicing the traditions (e.g., religion) or other means as you already do--the trifecta is a complementary process not a replacement for anything you find is already positively helpful to your life. 

I list them in this order because that is how they emerged, as 'fear' vaccines, in my own awakening and path of fearlessness [2]. To be clear at the start, the trifecta is not personal development psychology alone--it is a deep truth trifecta that changes and transforms one's life purpose, if the conditions are right and the disciplined learner-practitioner works with them for some length of time. Working these in support ally groups is most effective. The trifecta, is more about psyche, soul and culture, nature, politics, history, evolution, worldviews, spirituality--all in a holistic-integral interrelationship. I started the peer counseling study in 1983 to learn how humans are hurt and how they heal; the spontaneous creation-making in 1988 in groups but my art practice (CVArt RMF.DOC) worked with art-therapeutic modes since the late 1970s; and since 1989 I developed the systematic study of fear and fearlessness knowledge.   

R. Michael Fisher (1952-) [3], Ph.D. in Education Curriculum & Philosophy, MA in Adult Education, Grad. Dipl. Counseling-Rehabilitation 

For my full background of experience and education, CV (resume) cvRMF2024.doc.  

A few Endorsements over the years: 

“A developmental fearologist...only one out there...if we had a thousand of you out there, maybe we might get somewhere.”  -Layman Pascal, Integral Stage Podcast, Sept. 10, 2024

“I love what you are doing. Your work is so special Michael.”  -Dr. Don (Four Arrows) Jacobs, Prof. Leadership, Fielding Graduate University, San Francisco, CA

"I'm a big fan of your work, which, as you know, I find very important in this "fearful" world." -Dr. Clifford Mayes, Prof. Educational Psychology (Jungian therapist),

Brigham Young University, Provo, Utah

 “Michael Fisher is an expert on fear, one of the world’s few ‘fearologists.’” -Rex Wyler, Eco-activist, Reporter (co-founder of Green Peace) Shared Vision, June, 2004

A Liberational Life

To grow one's spirit, a life-long adventure, turns out to be more complex than I first thought [4]. Recently, I have located my vocation as a spiritual educator.

I embrace the secular and spiritual paths of development, each serve their purpose. I have no attachment to any religious tradition but I identify as a spiritual person which arose naturally with my long love of Nature, and later I cut my teeth on the Human Potential Movement. I BEGAN officially a liberational life, leadership, and teaching because of a powerful mystical experience that transformed my soul, identity and life-purpose in late 1989. From this co-loving visionary awakening of being, things began to manifest rapidly into a spiritual-philosophical mission to bring healing and education through what I called In Search of Fearlessness Project. For more info. on that radical mission-project in adult education click here. The Project was named that way because part of my vision was to counter as an activist-educator the vast harm and toxicity, insanity, suffering and unsustainability that the 'Fear' Project has brought to this planet for millennia. 

The Trifecta of Truth is not fully covered here on this webpage, and I will focus mostly on LIBERATION PEER COUNSELING (LPC). IF you want more info. in depth on my Fearlessness(izing) Knowledge stream (and philosophy of fearism) search this Fearlessness Movement ning and click here for an interview on my views about fear(ism) OR see my Youtube Channel (190 teaching videos) OR search my name on Google Scholar for many free publications in peer-reviewed journals, books and other published sources. I have published a lot of work under a joint Canadian publishing house In Search of Fearlessness Research Institute (1991-) (with Barbara Bickel). For more in depth information on Spontaneous Creation-Making (and art-care theory and practice) see the co-authored book by Bickel & Fisher (2023) and/or go to our Studio M* website. So, now let me turn to the feature subject of this website resource page: 

Liberation Peer Counseling (LPC) 

I am returning to teach LPC as a fundamental 8 wk course (theory and practice) in late 2024 and into 2025 [5] to see how much interest there is online, and potential local groups in my area who can meet face-to-face. Contact me if you are curious and want to know more or want to sign-up on waiting list: r.michaelfisher52 [at] gmail.com [I live in Nanaimo, BC, Canada, with my life-partner Barbara Bickel who has also been studying LPC with me for 34 yrs] 

I have taught LPC  [6] (my version of Re-evaluation Counseling or RC for short) since the 1980s, so it is very natural for me and I still practice it with a co-counselor once a week for a 1 hr exchange--it is my most reliable 'medicine' of staying in recovery above the troubled waters of my distress and 'fear' patterns (i.e., oppression of all kinds) that assault us everyday in many forms. For a recent demo example of a technique called "Think and Listen" peer counseling I did with my co-counselor click here. I gave an LPC talk on a technique of "Counseling Outside of Distress" click here and I created a few years ago the LET program (Life Enhancement Training video) on similar principles as LPC. 

The quickest summary information about LPC can be found in the following brief documents (produced in 2014; somewhat dated but still the same basic info. is really useful): 

The LPC Intro LPC brochure 2014.pdf (2014)

TheLPC History.pdf

LPC: LPC HURTING.pdf (defined) 

LPC: LPC HEALING c.pdf (defined/methods) 

LPC:LPC Theory.pdf

LPC:LPC Philos.pdf

LPC: LPC Politics.pdf

LPC: LPC Practice Cautions.pdf

LPC:LPC Wide worldpptx.pdf

9 Natural Healers of LPC 

End Notes

1. I am a "cultural therapist" and have done all kinds of therapeutic work since the 1980s, both recovering and healing from my own life, and offering therapeutic services to others--but ultimately, my work is a cultural therapia (similar to Erich Fromm) and a kosmotherapia (similar to Ken Wilber). Yet, I have my own spins as to what emancipation and liberation mean and the requirement to do our healing work in such processes--towards true Love and Freedom and Justice. 

2. This ethical-spiritual path can come with many other names like "liberation" or "enlightenment" (or "endarkenments") depending, but the important thing to note here is that I have otherwise been both rational and transrational in my fantasizing or imagining of possibilities. The Fearlessness Project (Paradigm) is based on the fascinating hypothesis: That humans do not have to be saddled or satisfied with a fear-based civilization; they can live and design a fearlessness civilization. See my initiative to re-vision the very nature of Psychology as we know it, via "Fearlessness Psychology 2019.pdf" and "Metapsychology." 

3. My name is The Fox (shortened: call me Fox), as of Oct. 25/24. 

4. The simplicity and complexity of life and evolution (development as "radical wholeness") is a wonderful spiral web as I see it. The path of fearlessness is not straight forward. I think "Growing Up" is one of at least four other types of work that are important practices--using critical Integral Theory--the other four defined by the developmental philosopher Ken Wilber are: "Waking Up," "Opening Up," "Showing Up," and "Cleaning Up"--the last one is also called Shadow work which is my forte'. 

5.Note: this is a radical departure from other peer-counseling models I have seen; we also charge a very affordable fee, with subsidies, so that it is not an elite practice for people with lots of expendable income. Fundamentals course (8 wks) may cost from 40-250 Can. $ sliding scale, depending on costs of teaching it etc. Fee mainly pays the instructor. Once you finish the fundamentals class, or even an Introductory talk or short workshop on LPC, you are able to work with others who have also done so and there is no fee exchanged for peer sessions. You build a support network of co-counselors for yourself--literally at your finger tips.    

6. Barbara Bickel and I decided to develop our own version of Re-evaluation Counseling (RC), based on Harvey Jackins et al. (now 80 years of history around the world of RC practitioners and leaders/teachers experiences)--we included some of John Heron's ideas (Co-Counseling International) and our own unique ideas into the practice. I have taken two RC Fundamentals courses from certified RC teachers (1983, 2022). Thus, my teaching of LPC is inspired by RC and what I have gleaned as its best knowledge and practices and added my own approaches over the decades. When I teach I represent no co-counseling organizations nor do I promote such organizations. You can find these organizations on the Internet if you wish. Also, thanks to my intrepid co-counselor Linda Roan for inspiring me to teach LPC again.      

Professor Arie Kizel, Ph.D., Vice-Dean for Teaching, Head, Pedagogical Development of Educational Systems MA Program
Dept. of Learning and Instructional Sciences, University of Haifa, Israel and 
Co-founder and President, Mediterranean Association for Philosophy with Children; current Editor, Studies in Education: J. of Study and Research in Education [Hebrew] and he serves on the Board of Reviewers of International Journal of Fear Studies. 

Dr. Kizel and I have been connecting for the last few years around the importance of teaching about the nature and role of fear in education generally, philosophy of education, and more recently in teacher education specifically.

He and I have both utilized the concept of "pedagogy of fear" in which we use the term as a negative form of pedagogy that is not liberational. I wanted to introduce him and his work to the FM ning community because it is rare in my experience to find any professional educator (especially, in a mainstream university) who has taught about the pedagogy of fear and the difficulties in changing it. Kizel, is rare in the field, in having written three+ articles on "fear" directly and being committed to advancing the profile of this problem and approach to education. I so appreciate that effort. Recently, we have decided to co-author a book on this topic (in progress). 

I am also excited to work with him because of his past 15 years or so researching and publishing on important topics in the field of Education, as he has developed expertise in the history of Israeli education (e.g., textbook analysis and revision), and he studies problems of totalitarianism, the Holocaust, monologizm and how to bring about pluralistic humanizing narratives back into education; he has become a world-recognized leader in dialogical pedagogy and ethical issues regarding philosophy and children; he explores how to better respect children (e.g., critiquing adult fear-projection of shadow conflicts and overall pathologizing of children) and their rights--and, how to teach philosophy with children, alternative education and mainstream education borders of exchanges, philosophical inquiry generally, Jewish-Arab affairs from an educational (historical, political) perspective and how to make education more inclusive, including those with special needs. I am most interested in his work to build a healthy sense of meaning and concomitant responsibility in teachers and learners across the board.

I appreciate his engagement at times with "counter-education" philosophies as in with his colleague Ilan Gur-Ze'ev and others. These have been issues that have long interested me as a critical, creative and caring educator going back into the late 1970s onward. As being someone who teaches teachers how to think better, it is inspiring to know he is out there and influencing teachers who will go out into the school systems and beyond schools, influencing democratic and civic society. Kizel is an eclectic educator to watch in the future and learn from and I am curious how his views of "fear" (and fearlessness) will grow over the years. 

For those interested go to his blog for a listing of all his publications: https://ariekizel.blogspot.com/

References re: explicit Pedagogy of Fear topic by Arie Kizel 

__2015. Pedagogy of fear as paralyzing men's questions. In Yesiayahu Tadmor and Amir Frayman (eds.), Education--Men's Questions (pp. 214-23). Tel Aviv: Mofet [Hebrew]

__2016. Pedagogy out of fear of philosophy as a way of pathologizing children. J. of Unschooling and Alternative Learning, 10(20), 28-47.

__2021. Philosophy w/ children as a way of overcoming the 'shadow adults cast over childhood' and the 'pedagogy of fear.' International Journal of Fear Studies, 3(2), 13-24.

__(Ed.) 2023. Philosophy with children and teacher education: Global perspectives on critical, creative and caring thinking. Routledge. [see specifically his "Pedagogy of Fear" (pp. xii-xxv) and "The Fear at the Heart of the Pedagogy of Fear" (pp. xxvi-xxix) in Editor Introduction.] 

***

"The Uses of Beauty and Order" (a 13 pp booklet) by the founder of Re-evaluation Counseling (Harvey Jackins) came out in 1972 and talks of the "environmental crisis" facing human beings and that we are responsible to "clean up" [1] our messes... meaning, not only the physical 'garbage' we 'dump' but on the inside 'distress' ('garbage') we also hold inside our body/mind and social systems and institutions that function upon philosophical premises of oppression is 'normal' and that's the way it is. That's human nature for us to be violence, and dumping on each other, etc. Jackin's, peer-to-peer theory and praxis is a marvelous tool that I have used since the early 1980s, and am still using it as a way to not let my distress accumulate (as 'fear' patterning) in any ways, and mostly in ways that stop me from being a fully alive, creative being who is interested in beauty and order in the environment (inside and outside). That's why in this publication Jackin's argues: 

"With discharge [via peer counseling sessions] we can begin not only to realize but to act on the truth that every human being is gifted artistically, in the visual arts and in all others. In the meantime, it is perfectly possible to take a length of wire and bend it into an interesting shape, then mount this piece of wire sculpture in a prominent position. It's possible to take some torn pieces of tinted or colored paper and move them about on a sheet of cardboard until the arrangement pleases the arranger, glue them in place and, with such an 'abstract collage' mounted on the wall, be continually reminded of one's own ability to create beauty. A poem or verse which one has composed belongs in plain sight to be read and looked at. This will be another signal that one is a creative human being in charge of the environment [as a steward, and co-maker, co-participant in evolution itself]." (p. 12)

I recently am working on an art project with stones (a 1/2 dump truck load of them) which most people use only to "decorate" their landscapes and keep down weeds and grass from growing (as a suppressant). I am working with the stones in an artist residency right now to make them interesting, beautiful and even sacred... I just am learning how to do that with children at the daycare center and kindergarten school where I am artist in residence, and of course, then there is the difficult challenge to get the staff and parents and other adults around the children to 'attune' and 'resonate' with the words and direction of Jackin's (above)--and to playfull engage as part of their day in making art, and connecting with the art of the stones I am working on their premise. Mostly, the adults are quite in a "rut" from what I can see, and they can hardly gaze to the environment around them. Often they are on cell phones when they leave their car and walk to work, and often they have a preoccupied (if not worrying) mind about what they are doing and what is happening and how this or that is going to coordinate. They are managing their lives. This management paradigm is quite working in the opposite direction of a creative-artistic-aethetic paradigm.

As a fearologist and artist, what I am interested in is the role of fear/anxiety and how it shapes one's creativity, aliveness, and everything else in the environments we make, the relationship we engage in any moment in time. Too often, most all people are living lives feeling a "victim" (prisoner) of some kind, and often they are not aware they feel this but are just on 'autopilot' doing things that are functional and help to manage their day. Jackins' experience is that human beings who have been hurt and not fully allowed to heal their hurts from birth onward, are carrying distress-based (fear-based) patterning in their nervous system and memory systems, and when that accumulates there is a sense after awhile of feeling like the environment is "hostile" (more or less) and one has to try to survive within it--but for Jackins, like myself, the hostile perception (as a fear projection and defense mechanism) can become quite distorted and totalizing of one's inherent being and destroys the best part of our human nature. This is, says Jackins, due to "past fears of isolated groups of human beings in danger from weather, disease or other hostile forces" but his point is, that within a healing culture (practices) such dangers/fears can be healed through adequately so that humans do not carry around trauma (unhealed painful memories) for any length of time beyond what is necessary. The past thus, when unhealed, turns to dominate our nervous systems and thinking patterns, we 'become our distress' (i.e., our fear patterning). We feel victimized. We then justify our behaviors that come from fear-based (distress-based) sourcing. We even justify that it is okay we oppress others and accept our social oppression because that's the way it is--the world is hostile, etc. 

Fearlessness as a paradigm is quite in the opposite direction of this fear-based paradigm of victimization and oppressive patterning. Thus uses of beauty and order making (healthy creativity to enhance one's world individually and collectively) is a way to stay in "present time" reality (says Jackins), and that leads to a greater humanity and care for everything to follow from that. Arts and aesthetics, are critical to good fear management/education. 

Your thoughts? 

Notes

1. To be clear, I use "clean up" in this context within a sophisticated therapeutic philosophia (or therapia) based on many traditions but in particular I most recommend the theorizing of integral philosopher Ken Wilber on "Cleaning Up" as one of four calls to come to full consciousness and attention in the best way humans are potentially able--and, such a mode of "cleaning up" is not just some psychological clinical, homogenizing, white-washing, or purification schema of a germophobia, xenophobia, paranoia about Nature--no, I and Wilber are talking about something very different and you may wish to read his writing on "Cleaning Up" in this larger transpersonal and evolutionary perspective; see Wilber (2017), pp. 11, 75, 264-66, for e.g. (also see his writing on the analogous process of "shadow work"). Wilber, K. (2017). The religion of tomorrow: A vision for the future of the Great Traditions--more inclusive, more comprehensive, more complete. Shambhala. 

Outstanding (Left) American Journalist & Political Pundit (2021)

Chris Hedges

In a recent interview Chris Hedges declared with total confidence, based on all his years of following political revolutions around the world, that only a politics of fear is the solution to the current oppression by the governmental/corporate/military eltes... and, in particular he talks now a lot about the situation in America. 

His exact phrasing for this, and it is one I have heard before from Leftist revolutionaries and Rightists as well... boils down to their own political philosophies of change and reform. Hedges said in this interview that "POLITICS IS A GAME OF FEAR" -- and he implied overtly that anyone who doesn't think this is true is deluded. And, he would also more or less say, anyone who thinks they can over-turn the corruption of governments like in the USA, and thinks they can do that without 'weaponizing fear'... well, he would conclude they are naive and mistaken. Worse, he would argue, that such people who do not see or wish to play this "game of fear" --and using fear to bring down the elites in the Capitol... well, then they are people who add to the problem of the oppressed and are not liberators at all. By the way: near 40,000 people have listened to this interview with Hedges and I'm wondering if all of them are attracted to Hedges as fans because he promotes 'weaponizing fear' --another form of fearmongering(?) Now, that really has me concerned if that is the case. I think it will lead to dangerous consequences on many levels if it carries out into a Fear War. And, it quite likely can--as such a war is already well going on but it could inflate and become much worse and very soon as the crises of 'the people' grow in desperation with the pandemic and all the other economic problems (especially, in the USA right now). 

Of course, because I am a supporter, philosopher and political-educational activist myself, and one who is not in agreement with 'weaponizing fear' for any systematic or ideological reason, no matter how it is justified--there is a huge "clash" here between Hedges and myself. I could elaborate that more, if you folks on the FM ning want to explore it. I'd also be interested to hear your views here, so make Comments on this blog if this interests you. 

My challenge is to all those who think, write, philosophize about fear(ism) and fearlessness--trully, we have to come to clarify our political philosophies and positions--from the theoretical to the practice, to the critical praxis of being citizens in the world today. Is there any justification ethically, politically, etc. for 'weaponizing fear' and just playing the game of fear as Hedges says we must. He is declaring a revolution that scares the leadership of governments and their allies 'out of power'--and, the longer we wait, he would say, we are then only in commission with that corrupt power and we are aiding and abetting the suffering of the oppressed everywhere. It's quite the challenge and I applaud Hedges and always have for decades, for his courage to speak as he does 'truth to power.' The deeper issue however, cannot be dismissed, and that's the issue--many issues, about how do we theorize the nature and role of fear in this challenge of political revolution? 

As you may or may not know, I have taken up this American political scenario of cultural (r)evolution very seriously in the last two years with my research and writing a book on Marianne Williamson, who ran a failed campaign as a 'new' revolutionary leader of the Democratic Party--and, who if successful, could have been President of the U.S.A. right now. That was a very close --relatively close-- arising of a totally new spirit of fearlessness in politics like I have never seen in my life in North America. (see my FM blog on Marianne Williamson and my new book). She is definitely closely moving along the political spectrum like Chris Hedges, but they also have a "clash" and go quite different ways. We as citizens, would do well, to educate ourselves around such political leadership--and, these to political intelligentsia and pundits are very interesting in my opinion. 

Fearlessness is complex enough. Add "fearlessnessnizing" and you get an even more intricate complication. I believe this is absolutely necessary to work our way in and through the nightmarish days we live, and the worse to come as a global reality of crises and tragedies of immense proportions will rain down. We are already there... what we do about it all is another thing and fearlessness and fearlessnessizing everything is really important, so I say and... so says the fearlessness theorizing that has come to me in the decades and most recently in the last two years or less. I introduce you to the currrent writing I have done on fearlessnessizing as a resource.

"Fearlessnessizing" - was budding, preconsciously and intuitively as I wrote the book on Four Arrows' life and work [1], and especially by the end of that book I began writing on it indirectly as Four Arrows and I were invited into another project of co-writing a chapter [2] for the SAGE International Handbook of Critical Pedagogy. I had been spending a lot of time thinking and reading about "Indigenizing" (especially via Four Arrows' perspective on this revitalizing healing transformative concept) but did not include "Fearlessnessizing" in the book on him but did bring it in somewhat alongside Indigenizing to align both with Four Arrows' thought and the burgeoning field (perspective) of Indigenous revitalization across the globe.

What would it mean to (re-)Indigenize modern societies? And, for me, that came to be: What would it mean to (re-)Fearlessnessize modern societies? It was an analogy I found very useful but have not at all developed in detail yet. 

"Fearlessnessizing" however, has continued to stay a live with me since 2017 early intuitions and then with the writing of articles with Four Arrows in 2018 forward. In the recent issue (Vol. 1(2)) of the International Journal of Fear Studies, I gave it a simple definition and officially recorded it as part of a "New Fear Vocabulary" [Fisher et al., 2019, p. 13] : 

fearlessnessizing - [coined by RMF] the process of deconstructing fear-based realities and structures and replacing them with fearlessness-based ones; analogous to indigenizing [3]

See also some writing on this concept in a recent technical paper on "fearlessness psychology" I am developing (Fisher, 2019) [4]

So, that definition, preliminary as it is, has a long history that goes back to the prophetic visionary experience I had with Catherine in the birthing of the In Search of Fearlessness (ISOF) Project (1989), a project (spiritual, philosophical and political) that was meant to counter the dominating hegemony of the Fear Project [5]. In a sense, that very counter-hegemonic 'turn' I was introducing formally to the planetary conciousness was itself a fearlessnessizing of everything. It's hard to even imagine that. The fear-based paradigm was to become eventually a fearlessness paradigm [6] and so on. I was on this grand project to re-make and re-label the world--so to speak. I know that sounds all rather grandiose. And, so is Indigenizing the world. 

Besides the ISOF Project and the Indigenizing project, there was a prior influence in my educational (re-)evolution tracing back to the Critical Tradition coming out of (mainly) Europe with the Critical Theory [Frankfurt] School and with many parallels the Liberation Theology (South American) resistance movements, of which the latter produce a very powerful line of Critical Pedagogy of which Paulo Freire made popular around the world and still ongoing. The key term I related to in Freire's writings was conscientization as a form of describing liberation process/work and its deconstruction and reconstruction of oppression. So, in that sense, I was attracted to how liberation (conscientization) was a type of fearlessnessizing as well, even though I did not call it that in the late 1970s when I studied that tradition in my education degree. Conscientizing, indigenizing, Fearlessnessizing all made a lot of sense to me. In 2017 I wrote a short piece on the FM ning [7] mentioning my interest to re-vise Freirean conscientization to Jacobsian conscientization (a la Four Arrows)--of which this was elaborated in the Fisher & Four Arrows, in press) article about to appear in the SAGE critical pedagogy handbook mentioned above. 

Notes 

1. Fisher, R. M. (2018). Fearless engagement of Four Arrows: The true story of an Indigenous-based social transformer. NY: Peter Lang.

2. Fisher, R. M., and Four Arrows (Jacobs, D. T.) (in press). Indigenizing conscientization and critical pedagogy: Nature, Spirit and Fearlessness as foundational concepts. In S. Steinberg & B. Down (Eds.), Sage Handbook of Critical Pedagogies (Vol.1) (pp.   ). Thousand Oaks, CA: Sage.

3. Fisher, R. M. et al. (2019). New Fear vocabulary. International Journal of Fear Studies, 1(2), 10-14.

4. Fisher, R. M. (2019). Fearlessness psychology: An introduction. Technical Paper No. 79. Calgary, AB: In Search of Fearlessness Research Institute.

5. See for e.g., Fisher, R. M. (2018). The Fearlessness Movement: Meta-context exposed! Technical Paper No. 72. Calgary, AB: In Search of Fearlessness Research Institute.

6. See for e.g., Fisher, R. M. (2013). Fearlessness paradigm meets Bracha Ettinger's matrixial theory. Technical Paper No. 46. Carbondale, IL: In Search of Fearlessness Research Institute; Fisher, R.M. (2006). Integral fearlessness paradigm. Technical Paper No. 20. Vancouver, BC: In Search of Fearlessness Research Institute; Fisher, R.M. (1995). An introduction to an epistemology of 'fear'; A fearlessness paradigm. Technical Paper No. 2. Calgary, AB: In Search of Fearlessness Research Institute. 

7. See my (2017) photo https://fearlessnessmovement.ning.com/photos/jacobsian-conscientization; and, also see my (2015) 'mapping' (photo) of critical pedagogies and locating Jacobsian critical pedagogy and conscientization as an Indigenous addition to the traditions of critical pedagogies https://fearlessnessmovement.ning.com/photos/crit-pedag-fear-fig-1001

"I'm very grim, and down and out," says Emeritus professor Cornel West in a recent interview. He was responding to Anderson Cooper's (CNN host) about the current Trump rally in the US and people chanting to "send her home" referring to a Congress Woman (of color). Indeed, West has long been a Left intellectual and anti-racist advocate and scholar and he is no doubt reflecting a mood many are feeling in the USA and a lot of the world that has strong racist-right-wing elements rising to power these days. 

Why doesn't Cornel West, this great liberation (populist, intellectual) leader of our times talk about "fearlessness"? [1]

Of course, relevant to the Fearlessness Movement, I ask myself if Cornel West is a proponent of "fearlessness" in his philosophy, his Christianity, his radical left Black activism? And, upon my preliminary searching I found, just like in his recent talk with Cooper, he barely mentions fear itself and when he does he usually is talking about angst and nihilism (as loss of hope and growth of meaninglessness) as a collective dis-ease in American society. Fear as a term is never usually mentioned more than 5 times in any of West's many books, and best sellers. I wonder why? And, in his recent talk with Cooper he will admit he is "down and out" in psychic temperament in relation to the rise of White Supremacism ideology in his country (again). He's old and tired, but he's not without a bit of spirit to fight. So, next after his grim response he says to Cooper and the audience that (paraphrasing) 'we must in this time especially have moral fortitude and courage' and that's what he and all the down-trodden people have always had when they are oppressed and the fight will continue until they find their victory and justice, no matter what happens in the meantime. 

"Moral courage" is the fav phrase in West's discourses, which has a long tradition (e.g., black liberation theology) in the justice movements of history. I see this as a particular fear management system (FMS-5 with some FMS-6)--and, it is basically modernist. It is about the individual (and society) under oppression fighting back and not letting fear of oppressors, nor internalized fear destroy you and your integrity and your will to keep fighting back, even if the odds are tremendously against you gaining much in the bigger political world. "Hope" is also his fav concept to accompany "moral courage." This is the basis of ethical philosophy behind West's popularity and stardom. He attracts great followings of people from the Left especially, and I'm noticing a lot of young men are really admiring West's character and intellectual prowess--and, see him as a hero in the nightmares of the times of post-truth bullshit that is invading most all of America day to day. The young men are scared as I see it, and rightfully so, and they are looking for leaders who speak to them and impress them as having the 'best' analysis. And, true, West is "brilliant" and "warm" and "sharp" at the mouth. He's very hip too! 

But my critique is that "moral courage" is not sufficient to deal with Fear's Empire, the 'Fear' Matrix of which America and the rest of the world is being swallowed up and coded into moment by moment. Moral courage, hope, and love, as the prophetic voice has always offered since ancient times, right up to the present modernist values and virtues of a Christian like West, are helpful, but not enough; from a fearlessness meta-psychological perspective, that is [2]. Listen to West (from his best selling book Race Matters (1993/2017):

"Being a hope is being in motion, on the move with body on the line, mind set on freedom, soul full of courage, and heart shot through with love. Being hope is foraging moral and spiritual fortitude.... being willing to live and die for the empowerment of the wretched [oppressed] of the earth." (p. xxiv) [3].

For three decades, I have advocated and argued, that if one trully penetrates into the nature and role of fear, across the spheres of Natural, Cultural and Spiritual realities, from a critical holistic-integral perspective--then, fearlessness will be understood like never before too. This new understanding of fear and fearlessness repositions many things from a moral and ethical and philosophical perspective--and, one major outcome is that when operating from Fearlessness there is no need to constantly boost "hope" and "love" and "empowerment" as does the modernist approach to activism and liberation. I am not dissing these modernist and even premodernist traditions of liberation, I am merely claiming they are largely out-dated and need a serious upgrade. And, that critique, no matter how much I publish and speak about it is still largely ignored by West, and so many of his contemporaries. 

As much as I so respect Cornel West as a leader today, it is disturbing he has not picked up on the great liberation traditions (at a minimum) and thus talked a lot more about fear and fearlessness. As I said, less than 5 pages in any of his books is on "fear" and when he talks about it usually it is rather thin and about "fears" --not seeing that the entire study of fearism-t (at the base of all oppression - ism diseases) requires so much more than moral courage, hope and love. It requires an incredibly systematic study of fear itself (and 'fear', as I argue)--it requires Fearlessness which is a meta-psychology (and philosophy) and methodological re-orientation that directs our gaze and analysis to something much deeper at-cause of our worst human behaviors, individually and collectively. Fear is not a factor, as West makes it out to and as that modernist discourse does as well. Talk about a "culture of fear," a "fear lens" a 'Fear' Matrix, etc., and then we'll realize we are up against an enormous power and complex of external and internal structures in everyday life that keep us "afraid" and, to then, even at times encourage us to thus be "courageous"--but, the latter encouragement actually supports us being more afraid so that we'll develop more courage--it's an ironical productive cycle of 'Fear' as oppression itself. That's not the kind of critical self-reflection you will find amongst the Left (or West) of their very notion of "moral courage" (and hope and love) and how they too are tainted already from the start when one lives in Fear's Empire. Everything is tainted with fear ('fear')--and that's what makes an oppressive society work so well (said, in sarcasm). So, no, I am not big advocate for "courage" alone as a fear management system (discourse) that will get us very far with liberation on the scale and with the depth I am talking and theorizing about. 

Unfortunately, I have learned that people don't want to do the work of discovering Fearlessness in this meta-context I propose and teach about. I am no celebrity, like a West, and likely never will be, but I will live and die attempting to show people we can do better than "moral courage" discourses and actions--even if, I admit, those may be better than nothing--but I will argue, they are going to be 'too little too late' unfortunately. That's a larger conversation, I'm always glad to engage with you all. 

Notes:

1. I have tried email contacting him and sharing with him my work but to no avail, he typically doesn't respond or engage the work. Only once did I find in several of his books one reference where he used "fearlessness" (per se), and that was in his talking about his appreciation of the "New Black Panther Party.... they have a certain fearlessness like Malcom [X]" (West & Buschendorf, 2014, n.p.). But West doesn't define the term. See West, C., & Buschendorf, C. (2014). Black prophetic fire. Boston, MA: Beacon Press. See also my criticism of American pragmatist philosophy (Fisher, 2015) in general and its domination of American ideas, culture and society, of which I find Cornel West is susceptible to in his discourse (and ideology): Fisher, R. M. (2015). What is the West’s problem with fearlessness? Technical Paper No. 53. Carbondale, IL: In Search of Fearlessness Research Institute.

2. I am currently writing a new book "A Fearlessness Meta-psychology" for the 21st century. See also my Fisher, R. M. (2019). Fearlessness psychology: An introduction. Technical Paper No. 79. Calgary, AB: In Search of Fearlessness Research Institute.  

3. West, C. (2017). Race matters, 25th anniversary. Boston, MA: Beacon Press. 

The following is a very brief version of a peer-to-peer counseling method that two or more people can utilize, without any necessity of either parties being "trained counselors."

I am offering below the simple explanation and process of how humans are hurt (focusing on emotional hurts) and how they heal. Everyone deserves attention when they are experiencing pain of some kind. That is a way to prevent unnecessary suffering. We are a social species that requires attention from a caring other during our distress. With confident support, all of us will destress, and more or less heal and recover our becautiful inner nature/self.

This short step-by-step process has an underpinning detailed theory which you can access in another blog I've written (see LPC) and an intro video I've made for how to 'balance' the peer counseling session so it is focused on the 'good' and the 'hurting' and not only focused on the hurting. There are many ways to destress from daily life, and how to heal and recovery our zestful and flexible inner nature/self.

Have you ever wondered why there is so much fear in people, perhaps in yourself, and in society overall? Fear that is toxic and damaging to our well-being and functioning as a society is due to excess hurting and over-reliance on "coping" as if this coping is better (more efficient) than healing. I am interested in us all moving from a fearful existence and life-styles of coping to to a fearlessness way of being that is truly liberating for all. I teach this peer-to-peer method (LPC) because we've grown to be way too afraid of the healing process itself. We've been taught to rely on professionals for healing (e.g., therapies). Sure professionals may be needed in some cases, but our first line of defense to prevent excess distress is to do our own work on hurts and help them heal, the sooner the better.

MAKING A HEALING CHOICE (At no cost)...

Most of us never learned in a coping culture how to heal our emotional wounds. Most of us are operating on attention deficit because we never received adequate quality of attention when we were emotionally distressed in our lives. "Hurting" is defined by this shortage of attention when we needed it. This shortage is more profoundly damaging to our well-being than the original injury we experienced as painful or traumatic. ATTENTION is key to everything good!

We never learned about hurting much...and therefore, we never likely learned that we have at least 10 natural healers:

1. laughing   2. crying   3. talking spontaneously  4. shaking and trembling  5. yawning and stretching  6. righteous indignation (anger)   7. spontaneous creatiion-making  8. sweating   9. dreaming/trance   10. deep breathing

In a coping culture we have learned for the most part to negatively judge all of the above natural healers. This is the first step we have to reverse. These are all positive functions and are "natural" to us but our culture tends to tell us otherwise. Being patient in accepting these natural healers again, in yourself and in others... is the first step to recovering who we really are deep inside--and, is the way to leading a more joyful existence.

"Healing" in this peer-to-peer counseling involves getting "attention" on what is bothering us but not getting advice! What this model is about is freeing oneself using the natural healers (one or more at any point in a "session") and letting them bring us back into a more balanced self-regulation where we will be able to then think better to solve our own problems. The peer helping us is there to listen deeply without judgement and trust and encourage the natural healers as first priority. "Let people heal" and be confident in them that they can do so, including yourself.

When you and/or someone you care about are hurting, and you see their distress is getting the better of them, or of you. You can potentially partner up and offer each other positive attention (sometimes called "unconditional attention"). In this peer-to-peer way of supporting each other, you both need to take responsibility to follow a few guidelines for a "session" (i.e., of destressing, healing, and recovery).

GETTING A "SESSION" (Beginning to build a healing relationship, and a healing culture)...

A "session" here is defined as a conscious choice for you and another to willinging do "peer counseling" which involves taking say 15 min.'s each to get positive attention from another person for the purpose of destressing, healing and recovering your inherent nature as a curious, loving, playful, and zestful intelligent and empowered person. Excess stresses and hurts if not manage well become barriers to your functioning inherent nature and well-being--and, thus distress will inhibit you being able to treat others and yourself well. We all have stress and hurts in life and typically in a coping culture we do not deal with this stress and hurting very well. We often suppress it. In peer-to-peer counseling you will reverse that habit of suppressing and "forgetting" pattern and move towards healing and recovery. 

A "session" in this model of peer-to-peer counseling is a unique opportunity to care about another person without getting "attached" and "submerged" in all their distress feelings and thoughts. You take turns. Use a timer (start with 15 min. each). You (as counselor) don't interrupt the person sharing when it is their turn to get attention. You will get your turn right after them. Timing the session, with equal turns, really helps to prevent over-dependency on another person for emotional care. Too much giving care to another creates a path to eventual "burnout" for the caregiver.

DESTRESSING

This is the most basic means of releasing emotional and physical tension that builds up as inner and outer conflict, with feelings of hurt, anger, sadness, grief, depression etc. Humans are designed by nature to have good stress to function well and creatively in the world--it is part of all problem-solving and growth itself. However, if you have stressors over and over that become accumulating that can lead to chronic distress and post-traumatic effects, where you are not recovering back to a healthy stress level so you can function well. 

The most simple "session" then for destressing is merely to take time in a session to process tensions, using any or all of the natural healers. What you are aiming for is to be more flexible in your body and thinking after the session---if not, take another session or book another session soon. Sometimes it will take several sessions to find a more peaceful and joyful 'norm' for yourself. There is no magical pill here that will make everything better all of a sudden. It takes discipline and practice to get well.

HEALING

This is more complex than merely destressing. It requires in a session that you as the client getting attention to put yourself in-charge and ask for exactly what you want (though, note: asking for advice from your counselor is not advised). You are to honestly face into and "feel" and use the natural healers to express and destress and keep going into what it is you feel hurt by--even if you have to guess what it is. You can 'bitch and complain' get angry and yet always notice that your aim is to recover your beautiful, natural nature/self. Healing requires the discharge of emotional and conflictual energy (i.e.., destressing) but also to then find clarity and rational thoughts that make sense for you in what is happening to you.

Healing involves dealing with the current hurts distressing you as well as looking at connections of how what you are feeling now may be related (in a post-traumatic way) to past unhealed painful memories and events that you experienced--or you even watched because other people were getting hurt. Healing fully is complex and requires this reconnecting of present with past--and, then rationally and intelligently planning out how you want to see your future and make your future the best it can be because you deserve it. Note, even thinking "good thoughts" about yourself at times will bring up pain, fear, shame, guilt and distress in general. You and your peer-counselor can work through this by you getting unconditional attention on it--and, at some point the counselor may offer non-judgmental observations from your session to bring more clarity to you (again, observations without advice-giving).

RECOVERY (Patience)

This is the short-term and long-term process of you taking charge to become the person you really want to be without all the negative thoughts and painful memories and habits that are so critical of yourself. The main thing in recovery is to journal on your healing and destressing sessions. To journal and keep notes on what you are doing well today, and when something doesn't go to well, ask yourself questions about how you could have maybe handled things differently with a better outcome. You have to be patient with yourself and say, "I'm still in recovery" and so are the people in a "session" that I may be assisting. We all have been brought up in a coping culture not a healing culture and so we have to recover a lot of our natural healing capacities and thinking rational capacities.

I always believe when you are in recovery it is best to not try to "change the world" or "change another person"--but focus on changing yourself for the better... and, that's a good place to bring more joy and intelligence to society--it will rub off.

Cautionary

When you first try this getting unconditional attention from a peer (who is informed in this model and guidelines)--there is the problem of finding it all very uncomfortable, and even the timing of the session--it seems to formal and not natural. This is a common complaint. My experience shows, the guidelines are very important to maintain vigilantly to make peer-to-peer counseling work best. Most of us have learned not to receive good quality attention--so, it will feel perhaps a little weird at first.

After the end of a "session" (say 15 min.) make sure you as client being listened to are coming "up and out" of the distress patterning and negative emotions and thoughts that may have come up in your session. Bring yourself to look around the room, and see the "benign" and "good" things in life right now in the moment--even though all is not perfect by any means. This is important also for the counselor to make sure the client is "up and out" and has some free and flexible attention for well-being and functioning in the world. Although, it is legitimate that a client also may want to rest after a session, have a nap, etc. It is important to give yourself some "space" from the day-to-day grind of responsibilities... because you want to let the healing effects of a session percolate and integrate a bit too. Again, you can always "book" another session with your peer-counselor and that helps for you to know that there is still good attention there for you.

Ultimately, all of the above guidelines and information are quite incomplete... so, seek further reading and study on this peer-to-peer method when you can make time for it.

If you wish to email me with questions on this material and method: r.michaelfisher52 [at] gmail.com

RMF New Video Presentation

go to: 'Big Four' Talk: Advancements in Liberation

this 44 min. video includes a section on "Fearology" as one of the big four aspects of RMF's teaching(s)... 

I have slowly been getting media savvy and starting to put out to public access some 15-30 min. teaching videos on themes related, more or less, to my passions and fear and fearlessness. 

The first one was done by Greg Wendt, a film-maker in Carbondale, IL, USA, on my approach to coloring and aesthetic development re: fearlessness practice.

The second one produced by my own amateur means from my home in Calgary, AB, Canada, on "Ethical Practice of Fearology"

The third one also produced on my own, is "Peer Counselling Outside of Distress"  (on my passion to bring Liberation Peer Counseling back to life after a long hiatus)

4. "Ethical Referents of Fearology"

5.  "The Fearology Institute: Introduction"

6.  "Study of Fear: A New Turn"

7.  "Developing a Critical Literacy on Fear"

8.  "Fisher Responds to Michael Moore: On Fear"

9.  "The 'Big Four' Talk: Advancements in Liberation"

10.  "Fear Vaccine Process: Two Stories"

11.  "Path of Fearlessness: Lucid Dreaming, Visions and Alters"

12.  "Fear(ism): Philosophy Along the Difficult Path"

13.  "Michael Moore Meets Fearologist-II"

14.  "FearTalk 1: Four Arrows & R. Michael Fisher"

15.  "Do's and Don'ts of Fearology"

16.  "FearTalk2: Luke Barnesmoore & R. Michael Fisher"

17. "Understanding Jordan Peterson 1: Social Implications"

18.  "Greta, Fear and Youths' Future(s)"

19.  "FearTalk 3: Luke Barnesmoore & R. Michael Fisher"

20.  "Understanding Jordan Peterson 2: Conflict Implications"

21.  "Understanding Jordan Peterson 3: Fear Implications"

22.  "Resistance to Fear Understanding"

23.  "Fisher's Big Discovery on Fear and Motivation"

24.  "When Fear meets Fearlessness"

25.  "New Ethical Leadership: Marianne Williamson"

26. Feartalk 4 (Part 1): Nicole Rallis & Barbara Bickel

27. Feartalk 4 (Part 2): Nicole Rallis & Barbara Bickel

28. L. E. T. 1: Shifting from a Coping Culture to Healing Culture" 

29. New Ethical Leadership: Marianne Williamson 2

30. The Great Citizen: Future Process Politics and Learning

31. History of Transformation 1: Who's Afraid of Change

32. L. E. T. 2: Process of Balance

33. History of Transformation 2: 

34. The Great Collapse: How Afraid Should We Be?

35. L. E. T. 3 : Reclaiming Our 10 Natural Healers

36. Depth of Psychology: Rebirth in the 21st Century

37. Marianne Williamson 3: Love and Fear

38. Psychotic 1: Loss of Baselines for Sanity 

39. L. E. T. 4 : Emotional Fitness & Existential Capacity

40. FearTalk 5: Janet Sheppard & R. Michael Fisher

41. L. E. T. 5: Stealing Attention is Fear

42. Ken Wilber: Unique Philosopher for Our Time

43. Defining Philosophical Disability: Notes to the Bitter End

****

Also, I've produced with Barbara Bickel, a couple recent book trailers on my new books: 

"Fearless Engagement of Four Arrows: The True Story of an Indigenous-based Social Transformer"  (published 2018)

"Fear, Law and Criminology: Critical Issues in Applying the Philosophy of Fearism" (2018, still to be published in early autumn)

What does it mean to be a conscientious objector to Western society?

This blogpost is directly related to the current political situation that Barbara and I have experienced living in the USA for 9 years (July 2008- July 2017). Because Barbara was an Illinois State public employee at SIUC also added to us becoming "very political" relative to our other years living in Canada together (since 1991). Although, few know, that in 1994 or so I created a brochure to outline the NO FEAR PARTY that I was going to lead. People didn't pick up on it. In a sense, we've grown into being more civically aware, involved--albeit, she more than I, and I have spent most of my 9 years in conflict with various civic and activist and political groups in Carbondale, IL--not because I wanted to fight with them, I merely tried working with them and found them unworkable--and, perhaps that's what they would say about me. I do feel I confronted head on, not just intellectually, the stubborn American-psyche/personality that Americans generally take on because of the way America is and has been for centuries. The other-side to this was to face a lot of unsuccessful ventures and collaborations that fizzled rapidly here and thus, I turned very inward and contemplative, read, researched and wrote a whole tonne of good work, I think. I'm also exhausted by supporting Barbara's work out there and my own having to deal with vast rejection--to point I have said I live in exile and am undergoing social death.

Yet, Barbara and I continue to be quite political. A distinction is required, and one we both emphasized in earlier blogs this year with the Presidential 2016 election here and the shock n' awe of so many progressives. There is "politics" (and all its history and structures and discourses of power differential and hegemony) and there is the "political" realm which is basic relations in groups and society and the planet. The latter is the sphere of sociality as sociologists call it--and many might just call it the "cultural" sphere--as these overlap for sure. Barbara and I are moving into a time of our life where we just cannot ignore or put aside the politics of the world as much as we have in the past, and we have to be very aware of doing political work. That doesn't mean we'll like this change. We haven't. But to be responsible as a citizen (e.g., global citizens, which we identify with) there is no way to sluff off and remain unpolitical or slightly political. I wish it were different. The world is becoming too 'on edge' in terms of any healthy, sane, sustainable future--and if one is half-awake as a citizen, there is just too much critical work to do now to attempt to stave off the massive destruction going on, in politics, economics, education, and you name it--all are in big trouble. The next decade will be not an easy one. The intense violence and insecurities due to global warming alone, will "test" the sociality of trust and cooperation to the nth degree. We may not make it as a species. No need to try to scare anyone with this. I have thought about this and studied it for nearly 50 years more or less systematically, and my conclusion is not fearmongering or my own fear talking. It is really an intelligent future projection. And, don't forget Barbara and I have a grandson who is 7 years old.

Why I Haven't Been Successful: Costs of Being Too Political (Critical)

My political life is based on the theory/praxis of conscientization (or critical consciousness development, a la Paulo Freire and others)... this, I find is the only way to be a citizen and educator, a therapist and spiritual teacher, or whatever I do... yes, even being a father and grandfather, a husband, a friend or ally... critical consciousness has to be the ethical foundation for a life on this Earth... especially so, as Life becomes more and more threatened... I am angry that people deny this is going on.

How one is political, and chooses to grow their political sensibilities and skills by taking conscious action is a big issue. How ethical is one if they do not grow in the political sphere of life? But let me reflect on my life. Now, 65 years old, I feel there is so much work to be done in the political, that I am more and more shifting, albeit, slowly, to being less focused on other areas that I have been traveling in. So, to put it bluntly, as I was journaling this morning, a realization: Most people, especially young people, I encounter or who encounter me (mainly my writing) are not impressed by my life. Why? Because I haven't been successful. Not really by any business standard, not by a mainstream economic standard, not by a cultural or political standard as in being known or even a celebrity. So, I am thus, not likely to be effective in influencing anyone or anything out in the wide-world. Sure, I have a small circle of influence, but it is virtually still invisible on the big picture scene--and, hey, I am not even on Fb or Twitter. And, clearly I have no economic power nor am invited to be a public speaker, etc.... or if so, only rarely and I have not got onto Ted Talks or anything of the like. Sure, you can Google Scholar me on the Internet and I am somewhat impressive there, but who looks there?

So, the insight... I am too political, meaning radical and thus too demanding to have been able to take advantage of the various paths and platforms that our Western society has offered in order to 'climb to the top' (or at least near). A whole lot of people who know me or of me, frankly, wouldn't see me as "political" and, I certainly don't usually gt involved in politics. I don't even vote (and, for lots of good reasons). So, let me start with all the areas I have had access to and have even developed somewhat but they have all led to me not being perceived (not really) as successful in them: being a son, a brother, a father, a husband, a biologist, environmentalist, rehabilitation practitioner, artist, musician, psychologist-therapist, educator, writer, teacher, spiritualist, leader, scholar, public intellectual, academic, and you could add others if you want. None of those platforms of my engagement has worked for me really. And, my conclusion today is because I have been more "political" than even I thought into all of these forms. They were supposed to work, and they really didn't and don't to this day. I am too political, means I "resist" all of these platforms for their inherent (seemingly) collusion with the 'Fear' Matrix that dominates the world--and, has for at least 5000, maybe 10,000 years in the evolution of our species and cultures. That's a pretty big claim. That's a political claim--that's a critique. I am a big CRITIC of everything. I even critique the liberation movements, and the Fearlessness Movement as much of it is ... and, as much of it still needs to improve and unite, and grow and evolve and become more effective.

Well, all of the above, doesn't "pay" worth a damn, as I found... that is, being too political in everything, just doesn't pay... rather, it costs... and costs me big time. Yet, I have not near the kinds of oppressions and problems that most of the world has. What to do about this? Food for more thought... I'm sure I'll write more about it... I have thought of going into politics once I get back into Canada (Alberta)... Calgary... watch out!

Bottomline... unsuccess breeds more unsuccess... in a capitalist society that wants success and that success breeds more success... no body wants to be around a 'loser' without success(es)... by the standards of great variety that are constructed and promoted on TV and in the culture at large... if a young person looks at my work and my life, they may say, "interesting dude" but that's about it, because they look at what I don't have, and they are not impressed with the image of a (non-) "hero" of success in anyway that they want to follow, learn from and model... this has been very painful to experience on my end. Geez... I'm not even a good postmodern "anti-hero" like they may admire in popular culture.

Oh, and the most hurtful criticism I get back... in slight variant forms, is that "Michael you are too angry" that's why you aren't successful. "Lighten up." I think that is the easy way to put me and my political work in a 'box' with a pink ribbon that makes people feel comfortable with who they are, and has little to do with understanding who I am and what my life purpose of conscientization is all about.

This is my most "complete" summary of my work on Love & Fear for the past 28 years. I highly recommend it as the "basic reader" (document) to consult to get you familiar with and to guide you to further study on this universal problem that we have to understand and resolve--the sooner the better. Here it is in pdf Love-Fear & Uni-Bicentric Theorem (2017)

Here is the full title of the article and Abstract

Love-Fear: Uni-Bicentric Theorem as Basis for

the Fearlessness Movement

R. Michael Fisher

Technical Paper No. 65

2017

Abstract  This is the latest articulation and upgraded version of the Love vs. Fear theory/discourse found universally across historical time. The author traces a summary of his own working with these “forces” under the label of archetypal metamotivations. His own articulation of the Fear Problem is only part of a more encompassing Uni-Bicentric Theorem he discovered and has promoted for 28 years, all as part of the Fearlessness Movement/Tradition. He claims that the language/theory of Love-Fear, rather than Love vs. Fear, is more healthy and effective for liberation than the language/theory of Good vs. Evil (dualism) underneath the discourse of Love vs. Fear. His unique Uni-Bicentric Theorem offers the foundational thinking to make this shift in our dominant current guiding kosmologies that tend to default to Good vs. Evil when under pressure and less than ideal conditions. He also critiques his own work, while drawing upon (mainly but not only) the theories of Ken Wilber and Abraham H. Maslow. He suggests viral ‘Fear’ complex is a different ‘beast’ than fear or Fear, and so the entire Love and Fear discourses/theories all need revision, via a confrontation with the Shadow (e.g., ‘Fear’ Matrix, and/or “culture of fear” meta-context) and a thorough ontopsychosocial therapy (or therapia). 

After many prompts from dialogues with my daughter, with Barbara and others, and listening to some interviews on the radio, it seems I ought to put down some thoughts on my views about social movements (including environmental movements). After all, the Fearlessness Movement is my own term for many movements that I have recorded historically across cultures, that work to move the world from Fear to Fearlessness. 

Although I consider myself an activist-educator at heart, I am many other things too. I cannot dismiss there are other social/environmental movements also going on now, and have been throughout history. I cannot suggest they are of lesser importance in the liberation of consciousness and that they have no important role to play in achieving a better quality of life for all beings. That said, I am discerning, and have learned to be so after near 64 years on this planet. I am a social movement watcher and have also participated in several movements, from the environmental movement to the various human potential and new age movements to the critical education movements that have attempted to transform Education on this planet. Once I even joined a political party, but not for long. 

Yes, politics is part of everything I am interested in. Social movements, OLD (like Marxism) and NEW (like Black Lives Matter), it doesn't matter the topic of their content and lobbying, there is always a point of where I discern how much I want to be involved in these movements. I am rarely asked to be part of them or to consult to them. I'd love to do a lot more of that. The point of this short blog is to summarize how I have come to understand it is best for me to align and/or critique such movements. Btw, if you haven't noticed, or don't know my work that well, it is typical that I tend to 'go after' and critique the hypocrisy of 'my side' of the political spectrum rather than go after the obvious enemies that have their hypocrisy too. It is the obvious enemies that so many others are criticizing that I have not felt I need to join them (e.g., the Leftist criticizing the Rightists)-- on and on. No, I prefer to 'go after' my-side, my own kindred types and critique everything they do that I find hypocritical, contradictory to their mission, and sometimes just down right unnecessarily fear-based and violent. 

So, now you have some sense of where I spend most of my energy in my critiques of social/environmental movements... I critique those that are closest in philosophy to mine, and those that espouse the very best liberational ideas that I would ally with--however, my allyship is not without discernment and critique. I often introduce myself to those movements with a desire to help them--and, then I critique them. I challenge what I see is inconsistent with their mission as stated, officially or not. As Barbara says, "This doesn't go over so well." Because they want supporters and allies alright, they want their numbers to get larger, their funding to grow, so they can be more effective achieving their goals or even defeating their enemies. I see that practical need. However, that's not how I want to be part of helping any movement, including the FM. 

So, you can see I quickly get labeled a pariah in many of these movements I come in contact with. They are more interested in advocacy (lobbying) than inquiry--and that's where I have to draw the line when those two forms become too overly weighted--on one side or the other. I look for a 'balance' in operations and philosophies in any healthy and sustainable movement. I think politics can only be really "useful" to the many when it has that balance of advocacy and inquiry--and all that comes down to what i think I can best offer these movements (e.g., the current men's movement battling feminists, and visa versa, of which Vanessa and some other colleagues of mine are involved with now)--it comes down to HOW they do their movement--meaning, how they do critical praxis. That is, how do they use theory, and practice, to combine in a critical consciousness that is an ongoing self-reflexivity to make sure they are not reproducing the very same symptoms (e.g., violences of oppression) that they declare they formed to be against. 

This last sentence is worth re-reading. 

I am a critical pedagogue, cultural critic, and curriculum designer and consultant by profession, and by choice of vocation. I support social/environmental movements pretty much just because they exist and want to improve the world--now, whether I like their agendas or not, they have a right to put them out on the table of any healthy democracy. That's my initial thought anyways... then, they also need to be responsible for the reactions they bring upon themselves. I will help any movement deal with that 'backlash' phenomenon, if they want my help, of course. And mostly, I will look to see how fear-based perceptions, thinking and actions may be undermining the movement. Fact is, fear-based conflict has ruined just about every good movement there is on this planet--to be dramatic in my generalization. 

Indeed, conflict within rips them apart. I was just listening to an interview on NPR radio, on a documentary film-maker talking about his 7 year study and filming around the historical Black Panther Movement in the USA and around the world in the 60s-70s especially. I think that was such a cool movement, as their goal was to monitor and prevent police force and military interventions into civil society (especially involving people of color)... today, this is still going on as a major concern of the Black Lives Matter movement. In this interview, Stanley Nelson told how he discovered that the reason the Black Panthers fell apart after some years and have not reformed well is because of the interior conflict in leaders. And, I don't doubt it at all. The In Search of Fearlessness Project in Calgary, AB that I co-founded in 1989 broke up after a decade also because of rifts within. Now, Nelson also says that the riffs were fanned by the FBI and other forms of oppressive agencies and forces that added to the conflict that couldn't be resolved within the organizations. In my masters degree, after ISOF Project (Calgary) fell apart, I went to study New Social Movements (NSMs), because I realized ISOF was one in fact. I was its main leader. So, there was a lot of interest on my part to find out what happens in the birth and death of NSMs as they are called by sociologists today. 

In my graduate research in 1998-2000 I started by examining the feminist movement and what happened, why it was largely gutted by the 1990s. Time and time again, feminist commentators on the movement, as academics, and as participants, recall the inner-organizational conflict--splits in agendas, and power that corrupted. They also mention that those inner conflicts were flamed by agitators outside the movements (and anti-movements contributed as well). Oppression dynamics work that way-- you are in an organization and think that you are liberating yourselves until you look hard enough, one day, and see that the efforts at liberation are being distorted into fear-based patterns, curriculum, agendas and practices that oppress the very organization itself--and all the members in it, more or less. I was furious to watch this happen in ISOF (Calgary) and not be able to stop it, turn it around-- even though I worked for years to get the community to see what it was doing in some of its behaviors (e.g., internalized oppression). 

Turns out, all Old and NSMs have this problem, as just about any organization of people--right down to families as institutions or even relationships with an intimate other. Yes, that's why I have made a systematic study of conflict and fear. I trust you will remember that is my expertise. I also know, it doesn't mean much for me to say it, if you don't get it, or simply haven't studied my work enough to make a discernment.

So, in FM ning, it behooves us as a liberation movement to likewise question HOW we are operating as an online community--and to develop a critical praxis that demands ethically that we are not operating as individuals or as sub-groups, or as a whole, with a fear-based structuration--otherwise, the entire Fearlessness Movement ning means nothing--nothing liberational, that is! 

There's some grist for the mill...