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I have for nearly three decades imagined and dreamed with great desire to have an official journal of fearology. I think this is possible someday. However, there are some steps that have to be undergone for this dream to become reality. I thought I would outline some of the steps required here to begin to activate the thinking of those who might be interested in both the advancement of fearology as an academic and professional discipline, and advancement of an international journal where fearologists could publish their research and other work related. Contact me for more info. r.michaelfisher52 [at] gmail.com

Why Do We Need Fearology and Fearologists?

This is a very in depth topic I have written about, off and on, since 1989. To be brief here, suffice it to say there is currently no discipline or profession that specializes in fear (like fearology) and equally there is therefore, no body of fearologists to critique and improve the way fear is studied, written about, taught, and managed by all others, be they "experts" or "amateurs" on fear or self-identified as "fearologists" on their own accord. What the world really needs today is an improved and systematic study of fear (like fearology) [1]. Creation of a professionally trained body of fearologists goes far beyond the loose nature of individuals who are self-identified as "fearologists." This systematization and professionalization will create a more respectable field of fearology for the future. We who study fear seriously ought to be recognized by society in general as equally valid and credible as any other profession say like psychology or anthropology, etc. This recognition will increase our active service and remuneration for our services.

STEPS to FEAROLOGY as an academic/professional discipline:

1. the gathering of a dedicated group of people serious to associate as colleagues and to advance FEAROLOGY in the world (we ought to start a Forum on the FM ning for this purpose)

2. of a basic general definition of FEAROLOGY (I have offered this in my publications but it is still open for feedback and changes)-- one version is as follows:

    fearology- the study of the nature and relationship of fear with all processess and things (living and/or non-living, visible and/or non-visible)

3. training of fearologists under the mentorship of R. Michael Fisher, Ph.D., who after 28 yrs. dedication to fearology is inviting others to participate

4. curriculum for the academic/professional disciplined advancement of fearology world-wide

5.  creation of an Association of Fearologists, and a professional code of ethics and rules for members (i.e., fearologists)

6. a professional "exam" which if passed, gives the new fearologist credibility and makes them responsible to the association of professional fearologists

7. an academic and professional journal published 4 times/yr (e.g., International Journal of Fearology)

8. a yearly academic and professional conference on theory and practice of fearology

9. a university degree program in fearology

Note: all of the above academic, professional, and systematic development of fearology and creation of competent fearologists in no way ought to interfere with or demean anyone else attempting to study fear and promote better relationships to fear and each other on this planet. However, it is the academic and/or professional fearologist who must take responsibility that all knowledge, knowing and understanding of fear (via research, writing, teaching and management advice) is continually put under quality control scrutiny and critical challenge. 

END NOTES

1. Philosophy of fearism initiated by Desh Subba 1999, is one way to approach this same goal, yet it is more generic; whereas fearology is a speciality pillar of fearism, see Fisher, R. M., and Subba, D. (2016). Philosophy of fearism: A First East-West dialogue. Australia: Xlibris.

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Fear: Low Self Esteem a Barrier to Good Thinking

1.1. Introduction

1.2. Understanding the Basic Concepts (Fear, Self Esteem, Thinking)

1.3.Fear as a Deficient to Self

1.4.Fear as Propaedeutic to Poor Self Esteem

1.5.Fear as a Prolegomenon to Inefficient Thinking

1.6.Fear as Failure

1.7. Conclusion 

 

1.1  Introduction

Man is a bundle of possibilities asserts Heidegger. This assertion more or less tends to portray the open ended nature of man. His various capacities, potentialities and capabilities. Thus, the history of human civilization is replete with many instances of men and women who conquered all obstacles, fears, trials, and temptations to achieve their essence and existence in the universe.

But alongside these noble individuals are those of greater majority who out of fear of the unknown have remained stagnant and so achieved little or nothing throughout their years of being in the universe. Unfortunately, many such great numbers of people abound in our world today.

Due to fear, such people have developed a passive attitude towards life and have fallen into the degenerating effects of poor self esteem which has in turn led them to delimiting the human essence of rationality, and so failed to achieve their purpose of being in the world. What a loss to humanity! What an ungrateful and unfruitful return to the maker who gave ‘man power and dominion over all other creatures’.

So, it is high time we help this brother and sisters of ours to banish fear out of their lives, develop a good sense of self esteem and make adequate use of this gift of rationality bestowed on man which makes man above other creatures.

With this in view, this chapter titled fear : poor self esteem a barrier to good thinking cuts across philosophical, psychological and even spiritual approaches to exposing the effects of this ‘demon’ fear and proffer ways one can curb this delimiting dragon called fear.

1.2  Understanding the Basic Concepts (Fear; Self Esteem; Thinking)

Fear: one can ask like M.K Guputa: what is this dragon called fear? Fear is really the anticipation of loss or harm to ones sense of ‘I-ness’ or ego. This loss or harm may be physical but more often it is psychological. It may involve the person himself or other persons or objects to whom he is emotionally attached and identified such as his family, friends, house, car, job, status, name, fame etc. So fears are tied with perceived uncertainties associated with loss agony and pain.[1]

Fear comes with its subordinates like: anxiety, nervousness, worry and worst still phobias. Fears always appear in those gray areas of our lives that we feel inadequate or incompetent about.

For instances, a student who feels incapable of facing an examination will have fear of examination, a traveller may have fear of accident or death, a wealthy person may have fear of being kidnapped, robbed attacked or even killed, a young girl may have fear of being molested, raped, insulted or even rejected by peers, a job seeker may be afraid of interviews, speaking in public or self incompetence, a parent may fear for his/her children future or their education, a factory worker may be afraid of leakage of harmful gases, radioactivity, radiations or nuclear installation, a young boy may have fear of being punished for doing an immoral act, a singer may be afraid of singing or acting on a stage, some people have fear of ghosts and  black magic, a business man may have fear of losses, a lady may have fear of getting the right bridegroom, a man may fear of getting the right bride or fear of sexual inadequacy, people living in terrorist countries may have fear of bomb blast or of being murdered by a terrorist or an enemy.

All these fears stems up from one thing namely: feeling of inadequacy and ignorance of realities of life. Fear gains its momentum and strength to delimit us once we bear in our mind a feeling of inadequacy, coupled with a poor and unenlightened view of the realities of life.

So it is the leitmotif of this book to explicate the disastrous effects of fear especially as it pertains to poor self esteem and improper thinking and show how one can overcome fear and unlock his/her hidden potentials by seeking enlightenment and making good use of the human rational soul which may have been hitherto made inactive by fear.

Self Esteem: The concept of self esteem is a big concept and so to treat it adequately is beyond the scope of this book, but leaving it altogether will not do it good either.

The Socratic dictum ‘man know thyself’ is a fundamental question that touches the deepest part of one’s being. It calls for introspection, a desire and longing to know the true person within by the actions and inaction of the person without.

Our sense of self consists primarily of the various roles we play and the various qualities of character. So self esteem consists in the degree of value or worth one places on oneself. Self esteem simply put is an answer to the question what am I worth? It consists on how one thinks and evaluates himself/herself in relation to other people and his or her environment.

Thus self esteem is the image one makes of himself in his subconscious mind coming as a result of the interaction between what one really wish to be and what one actually is. It is on this ground that everyone evaluates himself/herself, his/her weaknesses and strength in the light of his ideal self from which his self esteem emerges.

From this explication, it can be seen that self esteem can be negative or positive, poor or healthy depending on one’s evaluation of himself/herself. A person with positive sense of self esteem fully trusts in their capacity to solve problem and overcome difficulties without fear. They do not hesitate after failures or manipulation but instead ask for help in any area he/she needed it.

On the contrary, a person with poor self esteem sees himself/herself unworthy of anything and operates out of fear of rejection, shying away from responsibilities and challenges. This is exactly what fear causes to self esteem.

Fear makes an individual think poorly of himself/herself and to see everything from the dark side (pessimism) and always to recoil in his or her own shell for fear of criticisms and failure.

Thinking: Thinking is an immanent activity whereby the thinker (the subject) tries to decipher or understand through reason a particular thing or group of things (the object). Thinking is a conscious act; the thinking subject knows that he is thinking. Even when Rene Descartes a French philosopher and mathematician doubted everything initially in his meditation including his existence but found it unable to doubt that he was thinking (corgito ergo sum) ‘I think therefore I am’

Thinking is inextricably linking with imagination and reasoning particularly in human beings. Man as a rational animal has the capacity and potentiality to think, to reason and imagine even if his thoughts does not correspond with reality. The human development and growth have been as a result of people adequate use of their thinking powers to decipher the hidden essences of things.

But when fear is applied to thinking, either it results in creating a dreadful picture of a thing in our imagination and makes a mountain out of a molehill or that it delimits thinking to mediocre things. This seems to be what Francis Bacon has in mind in his idols of the tribe when he said that man bringing his fears, impatience and prejudices to things affect our understanding of them.[2]  In order words our fears, prejudices and impatience delimits our thinking and obscures our knowledge of reality.

 

1.3. Fear as a Deficient of Self

In our definition of fear, we define fear as an anticipation of loss or harm to ones sense of ‘I-ness’ or ego. This loss or harm may be physical but more often it is psychological. Fear makes us afraid to confront life realities, fear make people to feel inadequate of themselves always upset and never to move out of their comfort zones to challenge situations as they present themselves. It makes one to feel sorry for oneself, thus positing a poor self image. Fear makes one to develop negativities in life and so become unable to live authentic lives.

Fear limits us to mediocrity and unauthenticity and to this effect; one goes through life unhappily without enjoying or reaping the benefits of life. In life, the fearsome someone give less, play less, laugh less, love less and worst still live less.

They live their lives everyday never measuring up to expectation an always remain at the bottom of the ladder of success. Their thoughts are locked in the matrix of fear, their language communicate fear, their actions are filled with fear, in fact every of their being radiates fear.

They fearsome person impose limit to his/her mind and tends to attach superstitious tendency to every natural event. They failed in their bid in live and every project is subjected to irrational scrutiny and criticism against this kind of person Theodore Roosevelt said: “it is not the critic who counts: not the man who points out how the strong man stumbles or where the doer of great deeds could have done better. The credit belongs to the man who is actually in the arena, whose face is marred with sweat and blood, who strives valiantly, who errs and comes up short again and again, because there is no effort without error or shortcoming, but who knows the great enthusiasms, the great devotions, who spends himself for a worthy cause; who at best, knows in the end the triumph of high achievement, and who at the worst if he fails, at least he fails while daring greatly, so that his place will never be with those  cold and timid souls who know neither victory nor defeat”.[3] 

For us to live life to the full, we must combat fear. We must live boldly and not be frightened or intimidated in anything by opponents, adversaries or situations, for with such constancy and fearlessness, we will defeat and overcome every circumstance or situation that dare threatens our existence.

1.4. Fear as Propadeutic to Poor Self Esteem

Aside delimiting one to mediocrity of self, fear makes one to look at himself/herself with inferiority complex. Fear makes us not to recognise our true worth and to fall into the danger of subverting our nature and not living up to expectation as people made in the image and likeness of God. Fear makes one to always take a negative view of his or her abilities thereby leading to a sense of poor self esteem. The fearsome man is a pessimistic person as against the courageous man who is a man of optimism. J. Maurus contrasts the attitudes of a pessimist (fearsome person) with that of an optimist (courageous person). A pessimist and an optimist both bald, were washing in the bathroom. The optimist said, “It is good we are bald, we don’t have to bother about combing hair.”  “Oh”, said the pessimist, “but we have so much more face to wash.” The pessimist says of rain “it will make mud”, the optimist says “it will lay dust.” The optimist says “I am better today”, the pessimist says “I am worse yesterday.” The optimist when he sees a bee says “there is honey maker”; the pessimist says “there goes a stinging bee.” The optimist says I am glad that I am alive”, the pessimist says “I am sorry I must die.” The optimist says I am glad I am no worse”, the pessimist says “I am sorry I am not better.” The optimist discovers good in evil; the pessimist discovers evil in good.[4]  

The pessimist in the above analogy represents the man of fear. Even in weaknesses or failures, that a normal person would easily shove aside and begin another time more intelligently; the person of fear magnifies his/her weakness, enlarges it in his mind and so prepare the fertile ground for failure right in his/her mind. Just like Ben Okwu Eboh rightly affirmed when he said "whatever happens to a man happens to him in his mind". The fearsome person having failed in his mind appears only on the outer realm to manifest such failure.

To increase our sense of self esteem therefore, we must necessarily destroy the activities of this demon called fear in our mind. We must accept our abilities, strength and weaknesses with a sense of serenity. We must seek to overcome our weaknesses and shortcomings with courage and happiness, knowing that it is in our weaknesses that God's grace is manifested more.

Accepting our weaknesses does not presuppose an attitude of supineness or passive compliance with them. It is a positive and dynamic disposition towards them resulting from having quashed fear out of our lives and combating them with God's grace to overcome them and so increase our sense of self esteem.

1.5. Fear as a prolegomena to inefficient thinking

Fear is said to be "the darkroom from where we develop negative thoughts". Fears limit our imagination ability and confine us to projecting unreal images of failure, confusion and destruction.

Enlightened people have proved after facing all sorts of situations that existence of fear is in the mind only. It has no concrete existence anywhere other than your mind. Fear induces in us wrong conception and beliefs about realities of life. It weakens the mind and makes us timid and embedded with confusion in the face of little things that could be solved with little application of reason.

Any desire held constantly in one's mind sooner than latter seeks expression through some practical means. So it is with fear when held consistently in the mind, one's actions and inactions' will be filled with fear. This is more so because whatever fills your mind controls your life.

To combat fear, one demands an intellectual courage. Begin to think of risks as opportunities not dangers as stepping stone not stumbling block. To combat fear properly, you have to fight it out from your mind first. It is more of internal than external combat. Seek always to know the reality behind the phenomenon you are afraid of. Seek enlightenment on the subject matter of your fear and fear will immediately disappear once the light of true knowledge of things comes to your mind.

It is our wrong beliefs and ignorance about the realities of life which give so much power and momentum to these fears to destroy us intellectually. Once the true knowledge dawns and consciousness awakens from its deep slumber in us, fear melts away on their own. Fear cannot stand up against an enlightened or awakened rational soul. Ken Oguejiofor was of this view when he wrote: ‘Each time you seek out the features of fear you find out that it has a face behind the face. Eventually, you are led to the truth, and it is only the truth that can liberate you from the shackles of fear. Courage is the strength of the mind which enables people to be firm and resolute in the face of dangers or adverse circumstances without giving way to fear. Real courage does not mean never being afraid. It means doing what has to be done in spite of being afraid.’[5]

1.6. Fear as failure

Everyone desires success but only few people dare venture into the risks involved and strenuous work contained therein in the concept called success. Many out of fear run back to their cave of inactivism when confronted by the basic requirements of success which is strictness, rigour and hardworking. Psychologists use the term “snail complex" to describe the fearsome person who is intimidated even by the smallest challenge. Such a person fears the knocks of life may deal him and withdraws into his shell because the weather is stormy outside. If the world becomes threatening in any degree, he retracts every bit of himself into his shell. There he may stay inordinately long even after the danger has passed[6].

Thus fear presupposes failure, failure of having not lived life to the full. The real failure of life is not failing in your trials but in the fear of daring to try. Many talents and potentials have remained latent as a result of fear. Many lives have been lost because of fear, fear of facing the risks involved in life.

Life’s situation does not make one a failure but manifest only that which is in the inner mind. While the courageous person turns every situation to success, the fearsome man turns every life situation to a state of failure. The fearsome man is contented with mediocrity focusing on the unimportant things of life while neglecting in a great deal the basic and important needs of life which involves risk. He/she invents one thousand and one reasons why he ought not to perform a simple task.

Thus in order to exterminate fear out of our lives, we must be willing to take chances and to expose ourselves to the very thing we fear most. We must take the risk of life and combat those seemingly impossible situations with rationality.

Pragmatically, to achieve anything worthwhile in life involves risk taking which involves risk of failure or risk of being rejected by stern faced critics. To learn a trade, one must take the risk of juggling, hustling and bustling in the market arena; to learn how to play football one must take the risk of undergoing strenuous training and sometimes injuries in order to be professional; to get a job, one must face the risk of failing an interview. Anything gotten through sacrifices and risks remains the most cherished, most enduring and the sweetest to enjoy.

1.7.Conclusion

In this chapter, we focused on the disastrous effects of fear on self esteem and the attendant effect on thinking. We equally pointed out ways to exterminate them and to develop good sense of self esteem, so as to maximize the use of our reason to achieve success in life.

It is the suggestion of this chapter that for one to develop a good sense of self esteem and apply reason properly to life situation; one must be willing to take risk and seek to know the truth behind events and phenomena that we fear. For truth fears no trial; truth survives the crucible of any test.

It is our ignorance of life realities that induces fear in our minds and limits us to mediocrity or failure. Fears look for residence only in unenlightened mind only. Fear can dare stand against a strong and awakened mind.[7]  With an awakened and rational mind we can venture into any risk and overcome it without fear. This seems to be what Nancy O’Connor had in mind when she talks about the import of taking risks in life:

To dare:

To laugh is to risk appearing a fool.

To weep is to risk appearing sentimental.

To reach for another is to risk involvement.

To exposé your ideas, your dreams before a crowd is to risk their loss

 

To love is to risk not being loved in return.

To live is to risk dying.

To believe is to risk future.

 

But risk must be taken,

Because the greatest hazard

in life is to risk nothing.

 

The people, who risk nothing, do nothing

Have nothing, are nothing.

 

They may avoid suffering and sorrow,

But they cannot learn, feel, grow, love, and live.

Chained by their attitudes, they are slaves:

They have forfeited their freedom.

Only a person who risks is free.[8]

 


[1] Shri M.K Guputa, How to Overcome Fear. (New Delhi: Pustak Mahal 2010) p.12

[2] Samuel Enoch Stumpf, Socrates to Satre: A History of Philosophy, 3rd ed. (New York: McGraw-Hill Book Company 1982)pp. 214-215

[3] Theodore Roosevelt: 26th president of the United States

[4] J Maurus, How to Use Your Complexes (Bandra, Bombay: Better Yourself Books, 1993)p.227

[5] Ken Oguejiofor, Pondering on the Word ( Enugu: Real Images, 2014)p.277

[6] Ken Oguejiofor, Pondering on the Word. P.289

[7] Shri M.K Guputa, How to Overcome Fear p.20.

[8] Nancy O’Connor, How to Grow up When You’re Grown Up: Achieving Balance in Adulthood (Bandra: Better Yourself Books, 2008)p.14.

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Father's Day Poem: Being Fearlessness

Madelainne Joss, an FM ning member sent this to me today, Father's Day, as she was also one of the members of the In Search of Fearlessness Community (Calgary) some 20 years ago:


Hey father of Fearlessness
I’m sending out this call
To all dads’ today
having a beer?  at the mall?

What might you be thinking
Did you muster the gall
to give brith to your children
then lead — shove them
behind the fear-wall?

Consider some learning
what might've  happened to you
Make the time to look back

and say it…..I was  born in a zoo!

Its important to ‘ name’  it and

tend to the calls
of all the weird hap-nings 

where  life wasn’t a ball.

Where looks could kill
You thought you were dead
Where someone talked or ignored ,

treated you like she, he or you
had no head.

Do you see it?
The world's gotten messier
each and every new day
Please …..quit running

tend your healing
Start now—its your special day.

When all  our behaviours
keep calling and are often ignored

It doesn’t serve any of us
we all learn to live poor.

We can thrive-- stay alive,
be connected,  live well
Remain open and curious…….

Now wouldn’t this way work swell?                         

-love from Mad-the-Joss, Calgary, AB

 June 18/17

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Fear plays such an important role in our ways of connecting with all reality, and mostly with other creatures we share this planet with--and, of course with ourselves. Here is a good teaching video on the way to work with Fear and hypnotic processes, led by Four Arrows (who I am writing a book on at this moment)... enjoy, -M.
"Over the years a number of you have asked about my old days of wild horse training and most have not seen this 7 minute television special with host Richard Hart. Hearing of my work with wild BLM horses, we arranged for me to bring in a wild horse from Nevada and filmed me getting on its back and hypnotizing Richard to overcome fears and approach the mustang. Please share with others as my work with wild horse teachers is what led me to realize that all of us have the telepathic ability to communicate love and trust out into the world with any and all living things. Don’t laugh if you don’t recognize me in this 1981 [actually c. 1984] copied video", says Four Arrows (June 17, 2017)
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Nearly two years ago I posted a blog you ought to check out if you are wondering how I am administering the FM ning, and are looking for basic guidelines of practice ("rules") here on this site. Feel free to ask me more questions if this doesn't answer what you want to know. 

FM Admin. Transparency & Menu-1

Posted by R.Michael Fisher on April 23, 2015 at 10:40pm

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daily practice with matrixial theory

Hi Kalu

Thanks for the reminder about this 40 day practice of listening to Ettinger. We actually reached the end of her videos and ended up at 12 days. This interrupted our practice and we will look at returning to it most likely in studying her writing which we did for a few years a few years back. It is time to return to her writing and art and I am happy to share that her art and writing has been making its way into North American. She recently had a solo art exhibition in New York City. Here is the full citation to the article we wrote linking our art with her theory and a link to it for any that are interested to read it. The article has a view of empathy and compassion that is not fear-based and is matrixial.

Fisher, R. M. and Bickel, B. (2015). Aesthetic wit(h)nessing within a matrixial imaginary. Canadian Review of Art Education: Research and Issues, 42(1), 76-93.

Aesthetic Withnessing Fisher_BIckel.pdf

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I am proud to share this video (13 min.) by my daughter as she has "hit" on a great critical path of inquiry into how mythos, narratives, discourses, rhetorics, shape our experiences and interpretation of experiences (albeit, indeed, our experiences shape, dialectically, mythos, narratives, discourses). Although her focus is on gender and sexuality issues often, I am in many ways on a similar agenda to critically diagnose the mythos, narratives, discourses, rhetorics throughout history and now still flowing through us... and, how they shape (meaningfully) how we come to understand ('tell stories' about) the nature and role of Fear and Fearlessness. Point of this type of critical inquiry is to "know" that which shapes your perceptions and meaning-making, and actions... (it is often unconscious) and, make it conscious, so you can change it, if you want.

I highly recommend: https://www.youtube.com/watch?v=Bv_8J6t2pI8

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CONQUERING THE BEAST FEAR

Osinakachi Akuma Kalu posted introductory massage in World Philosophy of Fearism Group. He is an author of CONQUERING THE BEAST FEAR. He is from Nigeria.

Fear is portrayed as the beast that lives within the human being, controlling the emotions and resulting actions of the person. Fear, as a concept, cuts across philosophical and psychological spheres of life.
The book “CONQUERING THE BEAST FEAR: A Philosophical Cum Psychological Approach” links these social science disciplines together as it meticulously philosophizes the concept of fear and points out the psychological effects of risk-taking in one’s own mind which he experiences as his behavior changes. The book opens up with Chapter One explaining how wicked the beast is through concepts such as fear itself, personal fear, and the role of fear in physical, psychological and spiritual problems. Chapter Two discusses types of fear associated with public speaking, change, trust, abandonment, loneliness, failure, death and even love. Chapter Three links life potentials with fear ranging from taking risks to what obstacles fear can present. This flows into Chapters Four and Five which present ways of conquering fear.
The book concludes with captivating, mind-elevating quotes by distinguished personalities such as Philip Akuma, Ejiogu Amaku, Judy Blume, and former U.S. President Theodore and Mrs. Eleanor Roosevelt along with many more. As one reads through this scholastic piece of work, the psychological boost from a quote by Ambrose Redmoon keeps readers focused upon the fact that, “Courage is not the absence of fear, but rather the judgment that something else is more important than fear”.
“It is highly commendable that this book forms a part of any library collection to guard against the Beast Fear.”
Professor Josephine M. EBONG
Department of Educational Management
University of Port Harcourt
PORT HARCOURT

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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.

1995889?profile=originalImage 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. 

1995906?profile=originalImage 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...

Notes

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. (2017). Book review of Point of Departure: Returning to a More Authentic Worldview for Education and Survival. Artizein: Arts & Teaching, 2(2). https://opensiuc.lib.siu.edu/atj/vol2/iss2/9/

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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"There's fear on the streets of London basically. I've not experienced that before, and I've been there for 12 odd years. I've never seen that kind of fear, especially in the night's hours... it's horrific to be involved in that kind of situation" (says, "Gareth" a witness at the London Bridge incident the other day of a "terrorist attack" on citizens).

As you may be aware, in London for e.g., there have been three major "terrorist attacks" (the latest one, ISIS claimed responsibility for, as part of their agenda to assert fundamentalist Islamist views and identity). How the British (and London) officials handle the whole thing is just like watching a repeat performance of how the USA handled 9/11 and other terrorist attacks on its soil... and, for that matter, you'll likely not find any national gov't anywhere handling the problem of "terrorist attacks" on their streets any differently. I have been studying these citizen and State reactions to "terrorist attacks" (and "mass shootings" or "mass bombings") since 9/11--and, I keep thinking (hoping) one day there will really be a different narrative given media attention as well... but, there doesn't seem to be. Fear spreads fear, terror spreads terror, and so little do I hear anyone saying anything really intelligent about how to undermine this cycle of violence/hurting/fearing --i.e., terror. Officials just want revenge. It seems everyone is still operating on that principle--and, real "understanding" and possible solutions to the problem are extremely rare. So goes the surface simplistic discourse around terrorism, at least I am speaking about it from a Westerner (North American) perspective.

There is a complex discussion required to address effectively growing terrorism, and that is not the discussion that national governments, or coalitions (like USA, UK, etc.) want to have. They want, like the media outlets, to just follow in the same old, unworkable, ways of "blame game" on the terrorists and their groups (e.g., like ISIS). They default immediately to the hegemonic (only allowed) discourse of "safety and security" with elements like: we're going to be tougher now than ever and we won't be defeated by them (often, calling them, the "terrorists" words like "cowards")... we're putting more police and military presence on the streets, etc.

Where is the complex discussion, questioning, and non-reactive discourse in these times? "Safety and security" discourse is not where you will find it because it tends largely to be fed by high-fear among the society in "emergency time." Being tough and hyper-masculine and military is not where you will find it. Our entire public platforms of mainstream media, and often even the alternative stations (like Democracy Now) also barely touch the complex discussion even after emergency time wears off. So, what would that more complex discourse look like? I won't go into that here in this short blog, but I am glad to engage if others want to. I simply, will take a primary prevention response to such horrific events like in London. I also won't forget the mutual causal network of "reasons" why terrorists fight guerilla warfare in the streets of the dominant Western hegemonic nations like the US or UK. I'll keep it simple to say, there is no concerted effort by these media and State sources to actually talk about the problem of fear/terror itself as the deep-rooted source of violence/hurting/oppression and "wars" for that matter. There is a war going on, and UK and US are in it. Don't expect anyone is free from the effects of war. Don't expect anyone is innocent either. I'd start with facing the fear that prevents us in the West from being partly accountable for what happens when these horrific strikes take place. Facing fear... getting beyond our blinders to how we participate in global violence. There's the affective level of analysis, I'd call fearanalysis that is required. Where are the voices of fear management experts in times like these? No, the discourse hegemony is flooded by security and safety talk, not fear talk and how Fear is an important signal, catalyst, and metamotivation to bring Fearlessness about for transformational learning. And, it may even be the way to empathize with the "killers" or "cowards" however we may want to label them.

That latter, would be part of the complex discussion that has potential to lead to solving the problem of terrorism (attacks) that creeps into the West from the 'Other'... oh, but once we actually face our fear (i.e., our shadows, and 'fear' projections onto the Other) we will see we too have been terrorizing others all over the world for centuries--- it's called "wars" and "invasions" and "dominations"... violence by any other name. Terrified people will return to terrify those who are behind the terror--and, that all adds up to a self-reinforcing cycle of violence--a Fear Problem, a Fear Wars... I have said all this kind of thing for 28 years, and still the media and State... the officials in power... don't leave room for that complex discussion. And, they won't until the citizenry demand more than "safety and security"--and demand, discussion about building a world, a country, a city, based not on fear but fearlessness... There are multiple "tools" and "theories" to draw upon for an critically educated public so we don't merely listen to media and the State continue to repeat their "solutions" which are no solutions at all. The level of sophistication of discourse of these outlets are pathetic, as I see it, from the perspective of fear management/education or fearanalysis. The Fearlessness Movement is a whole other discourse and history to tap--and, we require so much more creativity than the same old hypnotic repetitions we hear even to this day.

One can only keep offering citizenry and leaders the alternatives. That's my task, and others who are looking progressively ahead and deep enough to get to the real root problems of our world, and why wars continue...

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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.

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As much as I so support this historian for this book (see front cover image on Photos)... clearly I have a very different prioritizing than Snyder (2017)... you can see... he, like most historians and political science types, do not understand the first and foremost principles of motivation (meta-motivation) by which humans behave (Love-Fear)... and you can't just rationally tell people under great threat (real, and/or imagined) "Be calm" -- it's too boy-scoutish and unreal as a thorough intervention of which Fearlessness has to be based... so, Synder has not understood the history of the Fearlessness Movement and the many lessons we need to learn from that... but, that's another book I should write (or someone)... soon.... [I highly recommend this little guidebook, for under $6.00]

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This is a poster I created based on a book cover by Brad Reynolds on Ken Wilber many years ago. The word "Liberation" to me is more important than any other descriptor you could give to Wilber's work (most of which pale in comparison and strength)... and, Wilber's latest book "The Religion of Tomorrow" (2017) utilizes these four conceptual foundations for domains of human experience on the path of Liberation... a far and above improvement, in my view, of "liberation" paths presented prior in human history. Why? Because it is "integral" as no other models/theories/practices are.

You will notice the "Clean Up" (orange font) is my favorite, of which all my Fear and Fearlessness work is dedicated; but for sure, I in no way deny the importance of the other three because they are all interdependent for effectiveness--, for detailed descriptions you simply ought to read Wilber's original work in his latest book or on the Internet, wherever... because they are clever metaphors and a simple way to remember the liberation work required by us all who are able and willing to participate ...

p.s. my 'corrective' to the four Domains (and bias) of Wilber's is that they ought to be 'balanced' better and less following Wilber's tendency to "ascend" (Up, Up, Up, Up)... and, keep fully integrative in language/discourse/imaginary so that we would have also "Wake Down," "Show Down," "Grow Down," and "Clean Down"...

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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). 

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Becoming a "Spiritual Teacher" Myself

I have always thought all kinds of diverse humans (and other-than-humans) could be "spiritual teachers" for the world, and for the evolution of consciousness and sustainable and sane living. That said, I have struggled greatly with all the various kinds of "spiritual" teachers I have met in the human world. I have even written of throwing out the term "spiritual" because it seems so poisoned to me, for a lot of reasons, as have many religions and forms of religiousity that come out of them. Yet, after re-reading Wilber's notion of "Integral spirituality" (his own term, with a very particular and complex developmental theory behind it) I think it best not to throw out anything until I (we) understand what we are dealing with as the "problems" (or, I prefer to call "pathologies") of spirituality, religiousity and religion (or, for that matter, if we were to include Buddhism in this, and Wilber does, we are more talking about a "psychology" of spiritual growth than a typical religion).

So, I'll not throw out the 'baby with the bathwater' and toss the term "spiritual" or "teacher" for that matter. Wilber has offered, along with many of the brightest researchers he cites, a more "reasonable" approach to go head and embrace this dimension of human experience that is so ancient and still so prevalent--for short, I'll call it the "spiritual domain" of experience. Now, just to be clear, I am going to share more on Wilber's summary view of his 'corrective' to spirituality on the planet and the major religions included--but that is not my particular focus (which, I'll outline in other future FM blogs; also see a few blogs I have written in the past few weeks since getting Wilber's (2017) new big book The Religion of Tomorrow --as well, you may want to read my book review of it on amazon.com, along with others writing there).

So, if you don't want to read a 777 pp book on Wilber's 'corrective' to the evolution of religion, religiousity and spirituality, I am going to suggest READ PP. 504-11 and that will do it. You will have got everything from the book (ROT) that Wilber cares about and is teaching about (of course, he has taught about a good deal of this in his other books on religion and spirituality over many decades too). The Religion of Tomorrow (ROT), to be clear, is also for today. He wrote, "... many of these summaries are of material that turns out to be particularly important for any religion of tomorrow (or of today for that matter). These areas and ideas [i.e.., in ROT by Wilber et al.] that are almost entirely neglected (or actively denied) [due to fear?] by virtually all of today's spiritual systems (and by virtually all human disciplines as well)" (p. 511). WHOW! If you hear what grand voice he is using here sort of shakes my bones, at least, it may rattle others... because he he talked about the BIG NEGLECT, the BIG DENIAL, the BIG FEAR... as it appears to me. And, what he presents in the Integral Theory (metatheory) is really for him that profound, and I tend to agree with him. His critique is saying "all human disciplines" as well are ignoring his theory and applications (again, he makes clear, he is not the only one saying this stuff, and there is a lot of application of Integral Theory going on by others)... so, I'll leave you with that opening of how important he sees this work. I'll also acknowledge that he is going to have a massive wave of people, if they read this kind of grand claim, totally diss Wilber and Integral Theory... for a lot of reasons, some of which I do think are because of BIG FEAR of its implications and yet, most of them will merely reject Wilber and his work and big claims because "he's an arrogant asshole" really, a white-male heterosexist... etc. And, then, really, the deeper ontological (philosophical) issue will come down to Wilber, a "structuralist" thinker vs. Others (especially in the academy) "poststructuralist" thinkers. This latter divide is grand, it's a WAR over the best way to understand reality. Keep in mind this is really kind of a false dichotomy too because Wilber is not only a "structuralist" thinker, and in fact is a foundation to his developmental theorizing but it is not the be all end all, and he works hard at times to be more poststructuralist and to enjoin the best of both camps and ways of knowing reality. I won't go into all that argumentation he puts out or his attempts to do this. I will say, rare if any of his opponents (poststructuralists) even make a moments effort to be so generous in integrative possibilities as Wilber has made for decades. That says something about those committed to poststructuralism if you ask me. It doesn't speak well for their own ideological biases, even when they claim they are against ideologies (e.g., they would cite Wilber as such).

QUOTATIONs OF SUMMARY (from ROT) (pp. 504-11)

Before I start a few quotes as good discussion points perhaps, I am claiming myself now to be a "spiritual teacher" (it's not the first time I have declared this, but I actually rarely ever mention it to anyone, including myself). As I come to claim this more, I merely am interested to apply all I have learned in life and my studies with the work of Wilber's (e.g., ROT) and come forward to offer a 'new' integral approach to being "spiritual" --that is, to encourage a healthy evolution of spiritual intelligence on the planet. I mean, of course I would want to do that with the conviction of every bone in my body. But, if you are looking for a certain image of a "spiritual teacher" (and/or spiritual educator) then, check those out, and see how you carry them around, and how you may "diss" anyone who could be a spiritual teacher to you just because they don't appear to fit some image (or tradition) you prefer. I am not saying you "should" agree or follow or access me and the spiritual work I do. I only offer you confront your own views and go from there. I ought to do the same.

Wilber's great summary (applying the principles of the book, and Integral Theory) to religion(s) come through as he uses the e.g. of Buddhism (very consciously) where he could use Christianity, Islam, Hinduism, etc. He kind of goes after Buddhism, to bring more clarity. He argues there is sufficient evidence that there are "Stages in Buddhism Itself" and by that he means obvious "structure-stages" (or levels) of development, that coincide with levels of consciousness on his spectrum of evolution model/theory. Again, his spectrum approach, and integral approach, are not Wilber's per se, he has summarized hordes of data from diverse sources to make this model/theory usable and strong (not in any way claiming it cannot be critiqued).

On p. 505, Wilber notes others have been working on books/models to understand what an Integral Spirituality would look like and then on p. 506 he goes after a clarity on the Stages in Buddhism Itself (that some in Buddhism recognize and most don't):

"Buddhism began as a Rational system, one of the few of the world's Great Religions to do so. And remember how we are using 'rational' [in Integral Theory]-- it doesn't mean dry, abstract, analytic, and alienated. It means capable of a least a 3rd-person worldcentric perspective; it can therefore introspect and reflect on its own awarness and experience, adopt a critical and self-critical stance.... Buddhism is closer to a psychology than a typical religion. Of course, most schools of Buddhism put a central emphasis on states [of consciousness/experience], but when it comes to their interpretation, it is typically rational, objective, and evidence based." [kind of like science] Of course, not everybody is born at Rational. Actually, nobody is. All individuals start their development of basic rungs and Views [i.e., worldviews] at sensorimotor and Archaic, and move from there to Magic, then Magic-Mythic, then Mythic, then Rational, Pluralistic, and Integral (if they continue growing). And this means that individuals at all of those stages can be attracted to Buddhism, and over the centuries, actual schools of Buddhism have arisen that are based primarily at each of those Views [i.e., structure-stages 0-9]" (p. 506).

So, that's enough for this one FM blog ... I'll do up more soon... to continue these wonderful few pages of summary that tell it all (in a way)... oh, and keep in mind, all the time I am reading this work of Wilber's I am doing a simple fearanalysis... I'm looking at all those structure-stages and plotting my Fear Management Systems theory on them and that's for another time too, but to say, Wilber and his colleagues do not adequately address my FMS theory at all and this is a huge problem if we really want religions, religiousity and spirituality to develop healthily ...

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This blogpost is a quick rendering of my practical life interest in terms of "helping" others. I am most interested, for a lot of autobiographical reasons, to observe and assess the nature of caregiving. I and Barbara (my life-partner of 26 years) have often said "we are recovering caregivers" and it leads most of our professional and academic lives. It leads because we are deeply aware of the upside and downside of caregiving. This caregiving is the largest umbrella and practical term for what includes everything from parenting to service work and especially we have the most experience in watching and working with nurses, counsellors/therapists, health care providers in the largest sense, and this includes the large field of educators and teachers of all kinds. Then, there is a large group of people who are community-oriented caregivers in social services, etc.

I have been working in and/or closely around these caregivers since the day I was born. I seemed to have had an extra-sensitive if not empathic antennae built-in to recognize caregivers as both important in society and my own development but also to recognize when they were inadequate for the job due to many many reasons, not all of their own making by any means. And, the more important reason I think I watch the caregivers is because so many of them go into leadership positions. They want to care for others, even for whole nations or the world--and, thus, I have been likewise interested in world leaders. Barbara has focused her dissertation research in the past on women leaders, and more recently she is in collaboration (as am I) with academic women and leaders of various kinds and how they are "burnt" by the world and the academy especially these days with the neoliberalism agendas of institutions in general (especially, in the Western world).

So, how does fear and fearlessness and "allergies and addictions" come to play the central theme of my life's work and this blogpost. If you read my past Forum blog on this ning you'll see what I call my latest turn of the latter years (65-80) on HEALTH in the largest sense of that term, and how I can bring my critical work and life-experience to bear on how we approach health (and illhealth, and wellness) in societies. But, I want to give a sharper focus to that for the moment in this blogpost. It comes from working of late with academic caregivers from the fields of Nursing and Education, and in watching my life-partner be impacted over the last 15 years by entering the Academy and what that does to a person, to a woman, to a feminist, to a caregiver. Yes, Barbara has been a caregiver ever since she was old enough to hold a baby, and most of the babies in her family were on loan, so to speak, as her minister dad and caregiving expert mom took on foster kids for many years, as well as having a family of five children.

A major highlight that really transformed my life was marrying an x-nun (if that is even possible), my first wife Linda. She was a fresh and enthusiastic and idealistic Catholic girl who at age 17 graduated high school successfully (if that is possible to be healthy in the Catholic girls schools only) and she entered a life-time commitment to Jesus Christ (yes, the nuns marry JC literally in ceremony) and to helping the suffering in the world. Of course, I fell in love with that kind of woman, as I met her in the field of Education, a year after she left the nuns (which was a highly traumatic scene) and wanted to train to become a school teacher (in Social Studies). Again, this blogpost is not going to give you the whole story. It turned out to be a largely disastrous family we made together in terms of dramatic tragedy and traumas. She has literally no relationship with me or her girls at this point, which started when the girls were late teens many years ago. 

So, as I said, I have watched the Love and Fear interplay in and through the dynamic ecology of caregiving, across many fields, and I have been lucky enough for the most part to escape it all because for the most part I left all institutional-based caregiving long before my life-partners, and friends, and colleagues. I watched them from the outside, and I have spent decades observing and studying and finding best ways to help them. The entire caregiving establishment of our Western societies is very pathological in my view--a conclusion I reach with great care. I have seen the Love-based motivations of caregiving turn over and over into Fear-based motivations and most of it driven by the larger 'Fear' Matrix of society. One cannot simply be naive about this. You enter caregiving with good intentions and the hurts add up and caregivers are often as hurt and damaged soon after by the system and those that they help. I am not the only one to have noticed this problematic of caregiving. Yet, I have studied how Love and Fear play out. Most don't do that systematic detailed fearanalysis. I have continued to watch the desperation of coping means professional caregivers use to handle this and I have read more research by academics studying their own crumbling under the institutionalization of care.

The book I can see I ought to write is entitled "CAREGIVING: ALLERGIES AND ADDICTIONS OF GROWTH" ... something like that. I am referring not only to the physical (clinical) manifestation of allergies (moving away from) and addiction (moving toward) but as Ken Wilber brilliantly analyzes the issues of growth and development and its dysfunctions (see earlier blogposts by me on Wilber's new book). Again, I'm not going to elaborate at this point on this problematic. The simple application of the book is to help caregivers of all kinds see a better framework for caregiving than the one they absorbed from their mothers and fathers, their teachers, their nurses, etc. There is so much woundedness that has been accumulating faster than our models of caring and healing. That's pretty much the story I would tell. And I have hundreds of case examples to draw upon, to explain why caregivers 'burn out'--some make the best of that experience and transform healthily again (if that is even possible) and most don't make a positive turn around but drive themselves down into oblivion through various allergies and addictions in extreme... often manifesting severe illnesses. Again, my interest is in physical, emotional, mental and spiritual allergies and addictions--that is, dis-eases and their cures. Of course, one's relationship to Fear and Fearlessness (and Love) is an essential part of the Wilberian developmental analysis but I take that even further into a critical theory and praxis, I simply call fearanalysis.

So, maybe we can get the caregivers to come on to the FM ning and start to reflect on their lives as caregivers in light of some of these things I have brought forward (over simplified) above.

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The Shadow Side of "New Age" Thought

DIAGNOSIS OF FEAR: CANCER

I first became aware of something like "New Age" thought (some call philosophy or spirituality) in my early 30s. I was more influenced by the Human Potential Movement and its positive optimistic view of human beings and our potential. I then got into Anthroposophy texts (e.g., Rudolf Steiner) and esoteric thought in my late 30s. Without going into all that detail, I became more interested in "mystic" dimensions of reality.

All those forms of knowledge were fine but the more I saw the holistic health movement take-off in the 1980s-90s and to this day, and the use of esoteric "New Age" thought about this sense we are going through a major transformation of consciousness, etc... the more skeptical I became. I was studying Ken Wilber's work parallel at this time of these explorations into alternative forms of reality and philosophies of life. All a long story.

This blog I merely want to point out the shadow (if not pathological, if not violent) side of "New Age" thought, from the perspective of its theories about reality, about human subjectivity, about knowledge, knowing and understanding (i.e., epistemologies), and its politics, etc. There is nothing "value-neutral" nor innocent, I have found out the hard way, about how people of all stripes use and abuse "New Age" thought.

Here is one example I saw today in a book someone gave Barabara. It is a book on someone healing themselves (apparently) of their cancer diagnosis, which if you turn to the chapters in the Table of Contents, there is a chapter called "Diagnosis of Fear"--indeed, many have written about the problem of fear in relation to both getting cancer and in treating it effectively (if the latter, is actually even possible in some cases). So, there are a lot of books on cancer, and a lot of holistic, 'new agey' books too. Let's look at the quote by the author of Dying To Be Me: My Journey from Cancer, to Near Death, to True Healing by Anita Moorjani (2012). Carlsbad, CA: Hay House.

I merely want to keep this blog short, and will give you the essence of my critique of what is typical of New Age thought (holisitc health as popularized and spiritualized, and of which Hay House publishers pumps a tonne of these kinds of books on the market and has for some 20 years or so, often based around Louise Hays' kind of thinking and attitudes). Moorjani (2012) wrote in the front pages her Dedication (and her faith statement):

I believe that the greatest truths of the universe don't lie outside, in the study of the stars and the planets. They lie deep within us, in the magnificence of our heart, mind, and soul. Until we understand what is within, we can't understand what is without."

This statement of faith, belief, and epistemological claim (teaching) is very common and very troubling to me from many perspectives (i.e., an integral perspective for one). It wants to more or less diss the external (more Objective) world of information (that "lie outside") and replace it with a privileged inner (more Subjective) experiential world of information to guide our lives. The author falls into the swinging pendulum trap of trying to correct the abuse of Objectivism (e.g., hard empirical science) as the privileged source of information for guidance toward the opposite of what is now abuse of Subjectivism ("lie deep within us"). This subjectivism is individualism in another disguise, and it is what Wilber in his Integral Theory diagnosis of the problems today, a form of Upper Left quadrantism (all value is put on inner psychological and spiritual truths and ways of knowing). It's 1/4 of reality that Moorjani is privileging in her Subjectivism excess. Why not simply give the "outer" and "inner" worlds their equal due as important in providing us guidance and a relationship with reality in the entire Kosmos (to use Wilber's term)? This is actually quite a violent epistemic move on Moorjani's part and one made way too often, way to uncritically, by the Human Potential Movement/New Age (e.g., holistic spiritual health discourses) today.

If you want more on my critique on this epistemic violence, you can share your views on the FM blog. I am more interested in an epistemic fearlessness as guidance than this fear-based quadrantism of Moorjani's. Her way, which is a discourse common beyond just her that she has adopted, is very inadequate to solving the "wicked problems" of the 21st century, and we have to get over thinking that excess Subjectivism is going to correct excess Objectivism--that's simply 'bad' advice, and worse, it is violent to the Kosmos (and that means, to you and I as well).

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This blogpost is a continuation of a few of my FM blogs and a book review (see on this website as pre-requisite reading background): (1) "A Re-Invigorated Religiousity on the Planet: Ken Wilber's Book" (May 2, 2017), (2) amazon.com book review "Wilber Targets the Dysfunction(s) of Religiousity" (May 2, 2017), (3) "Wilber's Use (Biasing) of Terms: Initial Fearnalysis (May 3, 2017) and (4) "Ken Wilber's Basic Vocabulary of the 'Pathological'" (May 9, 2017). All these are in the service of my critical examination of his new book The Religion of Tomorrow (2017) which I believe will prove to be an extraordinary work of his, and mostly the best and readable book to "hit" hard at all of us to truly examine the "Dysfunctions" of religion, religiousity and spirituality as they have largely been constructed over the past couple thousand years. He is saying we need to up-grade seriously and quickly a whole lot of different aspects in this domain of human existence--and religion, religiousity and spirituality cover a lot of deep territory, always have in our ancient past and always will, according to Wilber.

The First Three Pages (of ROT)

Now, this blogpost will be short but will cut into something I believe is essential to "get" which most people "don't get" when they read Wilber's work (or, I'm willing to grant they may "get it" or at least "read it" in his words, and then they deny it and move on to others things that distract them from paying attention to what was just said). I'll go back, to my last FM blogpost for a moment, please read it, to reiterate how Wilber opened this new book (ROT) in the first 3 pp, with 98% rather positive, barely critical (not wrist slapping) discourse on "what a possible religion of tomorrow might look like" (p. 1). He then explains a bit why he'll apply his Integral Theory (or Integral Spirituality) critique to Buddhism as the exemplar, but with "no particular bias involved" he says. All the Great Traditions can learn from his critique of Buddhism. He goes on to describe nicely how one can remain "spiritual but not religious" if they choose, even after his critique is applied in the book, and that those who are religious believers in the Great Traditions may also go on worshipping their core credos, etc. He makes rooms for "exoteric" and "esoteric" teachings and so far by the top of p.3 he is still being very generous and positive and looking at our human potential and how we may best "radically free men and women from suffering" etc. But by the lower 1/3 of p. 3, all is about to walk over the edge... his discourse shifts, and it comes up at you without you barely recognizing it.

This is where he "hits," writing from what is the esoteric (mystic) perspective, or what I will later suggest is the Causal Stage (standpoint: see Chpt.13). Wilber is fully capable of delivering the cannon in the sense of 'blowing up the ark' and challenging the shit out of our complacency and niceness. This is where people of all stripes who read Wilber seem to largely ignore and deny once they have read it or heard it. But right there on the bottom 1/3 of the page... there is the sentence I quoted in my last FM blog which is most relevant to a fearanalysis of Wilber's work (and ROT specifically). This is where he goes into the core of Fear (actually, terror). This is where he espouses the universal truth found by many esoteric practitioners of the Great Traditions, across religions, outside of religions, and across cultures and time-space. He does, in my opinion begin to open up his own "fearanalysis" of the human condition (existence of a conscious being on planet Earth). Religiousity and spirituality have also been interested in their own "fearanalysis" of the human condition and how to help humans (supposedly) be truly and "radically free men and women" (to recite Wilber's words on p. 3).

So, page 3, the bottom 1/3, slides the reader (and their gravity of consciousness) over the waterfalls of the beautiful river they had been floating on in pages 1-2 of Wilber's Introduction to ROT. The quote includes a few things, you can see in my previous FM blog, or read the book (p. 3). Here's the essence of the esoteric findings Wilber is synthesizing in his own words as he contrasts "Great Liberation," "True Nature", "ultimate Reality itself" and "ultimate Freedom" (positive stuff- Absolute) with the barrier that all the religions and spiritual practices (supposedly) are battling against (of sorts)... and, the barrier he notes is "the terror-inducing limitations of ordinary life" (negativ stuff = relative). This ontological explication, philosophy/theory of Wilber's favor here is in all his work going back to 50 years ago, more or less. I have never seen him slip away from this quite existential sounding claim of the terror at the base of human experience on planet Earth in a body.

"Terror" in fearanalysis is extreme Fear. So, I prefer to call it Fear so as not to fall into a fear-based over-dramatization complex or interpretive frame making everything "extreme" (unfortunately, such a tendency is part of the pop-culture X-treme movements and trope of the day). I don't think Wilber is over-exaggerating and trying to be dramatic, in fact, he is being very calm in claiming this ontological experiential ground of human existence (i.e., the human condition in the relative world). I appreciate Wilber's objectivity in regard to the subjectivity of an intense affective (emotion) word like "terror" (or even, Fear). In fact, only 15 pages in the 800 page book have "terror" or "terrorism" on them. Yet, it is right there in the opening 3 pages, and it is there before the word "Fear" appears in the text too. I don't think this is an accident, and I do believe Wilber was not going to give a write-up in the Introduction on the esoteric dimension of findings of the human condition without a little conscious 'shock and awe' to wake-us-up, at least a little. It's the first "negative" thing he says in this book, and I'm so glad he did it. I could see this as Causal View (transpersonal perspective) he took on it. It is from a high-altitude and standing back making the subject an object, which is essential to the transformation of developmental stages, a point and principle of his entire teaching (see also Robert Kegan, in this regard in terms of developmental psychology). Consciousness, for Wilber has to encounter the world along a spectrum from simple to complex (systems)... and "fear" (or "terror") is at each level, and if it is not managed well then the whole system (and/or holon) will start to go pathological. The core of that theory is based on his juxtapositioning of Eros/Agape (Ascending Love, and Descending Love) contra Phobos/Thanatos (Ascending Fear, and Descending Fear). Granted, Wilber doesn't quite spell his ontological theory/philosophy out that clearly but it is there, and in future blogs I will argue that.

Point, being, to wrap up, the entire religion, religiousity and spirituality 'game' of pursuits and aims, you could say from a fearanalysis perspective, is all about Fear Management (or Terror Management)--and, this I have always seen as a major gift of Wilber's synthesis to us Earthlings, if we pay attention to the "terror-inducing" side of existence and not become allergic to it and concomitantly addicted to the Love-side. Note in a recent blog I give a reference to my article published in the International Journal of Critical Pedagogy (2017) as a critique of Paulo Freire's "radical love" concept which I show is not being used very radical because most all who use it (and Freire himself) are and were addicted to "love" and avoiding "fear" (or, archetypally, the Love-Fear Dynamic, as I call it). Again, I won't go into all those arguments for a revisioning ontology based on fearanalysis of a whole lot of literature including Wilber's. Now, my critique of where Wilber missed a good opportunity on p.3 (ROT) is his own Causal biased look at the human condition (i.e., esoterically). He didn't do a very good job of articulating the "terror-inducing" in an AQAL Matrix framing, rather he just (casually) jumps his discourse to this "negative" aspect of existence and does so coolly and collectively from the Causal level/stage (i.e., transpersonal)--which, I was delighted to see because it is a definite indicator of a transpersonal perspective of Fear Management at the core of the spectrum of consciousness, evolution, history, development.

Wilber's claim re: "terror-inducing" relative reality from a Causal level perspective (or View, as he is now calling stages)--is great, is high altitude Truth-- but inadequate to be really all that useful to most humans and where their center of gravity is at. It sets up what I have long written about as a Fearless Standpoint Theory (or Fear Management System 9a), and yet, isn't integral enough and thus won't undermine effectively "suffering" as all the Great Traditions strive for (supposedly). Yes, my friends, this is where the details come in. I won't articulate my critical integral theory of Fear Management/Education (see Fisher, 2010) [1], but what is important on p. 3 (ROT) is to see the thread, to feel the waterfall you just went over when "terror" was mentioned in Wilber's text. That begins to unthawing of the frozen ontological grip of terror (or, more accurately, what I call the 'Fear' Project and 'Fear' Matrix constructions). Wilber has always seen through The Matrix, you might say, and he focuses unfortunately, too much on the positive and the negative nearly never gets 'equal' attention (which would be an improvement). Yet, be clear, as I have seen in ROT, Wilber is highlighting "Dysfunctions" at all levels of the spectrum of consciousness (and in religion, religiousity and spirituality) like I have not seen him do so well. And, gosh, I haven't even read the book nearly at all. I don't skim over page after page of his texts. I study it in small pieces, and jump all around, looking for the important "pattern that connects" that I think will be really useful for us to better diagnose the "pathological." Then, can come the "cura" and "therapia"--which, from my perspective has to include Fear Management/Education. Now, to end, it is too bad, as I said, Wilber did not do an AQAL (basic) analysis of "terror-inducing" (or at least, a long end note when he used it on p.3)... one piece I would have added is that existentialists, following Ernest Becker's philosophy/theory of the human condition and evolution of culture, are now calling out how we have to come to terms with how "terror management theory" (TMT) [2] is exposing the deepest roots of the human dilemma (i.e., between Love-Fear as meta-motivations, and/or Growth-Defense, etc.)... and that would be the Lower Left quadrant input needed to bolster Wilber's Causal (Upper Left) claim on p. 3.

Okay, that's lots, and I realize it is a bit technical where I am going. Feel free to email me for clarifications. I also welcome your critiques and input. But whatever, you or I do, please let's not lose track of Wilber's Causal claim on p. 3 and what we humans are facing, and what religion, religiousity and spirituality have (esoterically) always had to deal with, and that is "How do we best manage terror/fear on this planet?" Folks, all the positive "psychotechnologies of consciousness transformation" (Wilber, 2017, p. 3) working toward the aim of the Absolute (e.g., archetypal Love) mentioned in this book (ROT) will only be 1/2 baked, and ineffective, if there isn't an 'equal' emphasis on study and practices of the Fear-side of things (i.e., AQAL fearanalysis of "terror-inducing" aspect of relative reality). It's annoying somewhat, to read in ROT, how much emphasis Wilber puts on the "positive" (see my last FM blog on this topic)--I said, it looks like his formula is to give only 12.5 % (1/8) of attention to the "negative" in his Shadow (work) part of the program. That is disasterous, if people follow such a formula. Terror/Fear management/education (as "Cleaning Up") are was too important everyday, at every moment, to avoid or limit to such a small amount of theorizing and practice. Next time, I will blog on how Wilber's actual text will tell a different story about how important it is to do Fear Management, than his simplistic formula (p. 264) and it goes way beyond how "Shadow" work is given attention in his explicit formula. So, stay tuned. And, I will continue to lament Wilber's progressive positive focus he seems to persist with since about 1997 onward (my less fav. of his works)... even in ROT he mentions he is developing a whole book on "Flourishing" (e.g., Seligman's positive psychology) interventions/practices for Integral followers... oh, my, this is definitely not going to cut it... why isn't he also developing a whole book on recognizing "Pathologies" and working directly with them... even, though, yes, I am well aware the positive and negative interventions (like via positiva and via negativa paths) are interrelated. He's doing it, with his colleagues, who want to be popular(ized), and marketable, that's why. Fear and Terror management/education is not as fun as Love and light and joy and flourishing, right?

Notes

1. Fisher, R. M. (2010). The world's fearlessness teachings: A critical integral theory of fear management/education for the 21st century. Lanham, MD: University Press of America.

2. See Wikipedia "Terror Management Theory"

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In the last few FM blogs you'll see my conversation on Ken Wilber's new (Integral) book called The Relgion of Tommorow (2017). My interest has been to look at slowly (in pieces) doing some kind of introductory fearanalysis of his book (and his work overall as a philosopher offering a world/kosmic therapia).

I already picked up in the book's Index that "dysfunctions" is the word that gets the most sub-entries. Indeed, he devotes a lot of the main text to outlining the different dysfunctions (what can go wrong--i.e., pathological) at each state-stage of his complex spectrum of consciousness theory/philosophy.

In this short blog I want to quote from the book and then share my initial List of Basic Vocabulary of the "Pathological" (as I call it) in Wilber's book. I'll then say a few words after these two inserts:

(1) Quote from Religion of Tomorrow - "... the esoteric teachings [across all major religions throughout time, across cultures] were the 'inner teachings,' the 'secret teachings,' usually kept from the public [masses] and open only to individuals of exceptional quality and character [and commitment]. These teachings weren't merely mythic [as in exoteric teachings] stories and beliefs; they were psychotechnologies of consciousness transformation. By performing the specific practices and exercises, an individual could reach an actual awakening to his or her own True Nature, gaining a Great Liberation [from suffering] and ultimate Freedom from the terror-inducing limitations of ordinary life and a direct introduction to ultimate Reality itself. This Great Liberation was also known by various names...". (p. 3)

[Now, I am fascinated by this opening of this huge 800pp book by Wilber, though, it is also very consistent in most all his work I have read over 35 yrs... he has a theory he follows, from the Great Traditions of wisdom/religion, in which ordinary life and its consciousness, generally, is "terror-inducing" and limiting to the highest human potential. This is exactly where a fearanalysis ought to begin with examining Wilber's Integral philosophy/theory in terms of how it is informed by this kind of intense and ominous fear-talk, as I call it. Not that he is using this fear-talk in the quote to be overly-negative, nor fearmongering, as we see he balances the 'good' and not so good part of the story of human existence and the evolution of consciousness on earth, in humans (and perhaps other creatures too)... his claim is that all the esoteric (or mystical) practices, from meditation, to contemplation, and rituals of purification and transcendence etc.. are all dedicated to clarifying the problem of human existence that is limiting and causes suffering--and, as I read this quote, the problem is a Fear Problem (more accurately, the 'Fear' Problem, which in my more detailed analysis includes concepts like 'Fear' Project(ion) and 'Fear' Matrix--not that I will go into elaborating any of that here; read my other works; So, my point is that if you are reading and studying Wilber's work you better get the core of his project, yes, Enlightenment and Liberation and Awareness, etc. for sure, but also that only comes, as this book makes very clear by wide-open analysis of the Fear Problem of evolution's inevitable 'messy' way of growing and evolving in which "fear" is a major influence, and in fact, he goes so far to claim it is "terror" not mere fear--and, all that would require a whole critical analysis further than what I can go into; So, my other point is, Wilber's work is thus all about fear management (or terror management, if you will)--and, my last 27 years are focused on developing a holistic critical and integral approach to fear management/education on this planet--and, I thank Wilber for all the work he has done on synthesizing a whole lot of others' great work on this--yet, there is so much to still articulate as Wilber himself has underplayed, and/or remained non-cognizant of the Fear Problem in his own philosophy/theory--and, thus, any good integral theory has to be up-graded to really catch the significance of this all. Note, I am using fearanalysis to pull this out, but it also goes by another name Desh Subba created as "dephilosophy" based on the philosophy of fearism--see our book on that, as in other earlier blogposts and photos on this website]

Okay, I'll leave this and go to the List of "Pathological" (and/or like-pathological) in Wilber's vocabulary in this book (ROT)... this list is just a beginning, but it is awesome in scope and descriptive color, of which it is essential for any serious Wilberian to understand and be able to apply this vocabulary accurately and critically to at least Wilber's own philosophy and theorizing on development and evolution (and its problems)--that is, the Fear Problem itself--so, I am suggesting the basic vocabulary of Wilber's implicit articulation of the human universal Fear Problem is right here [note, non-italic terms are not in ROT but I think could be because Wilber has used them elsewhere... there are many other terms he has used in other works earlier too that I have not put in this list but will be added with time]:

(2)

Wilber ROT &  (Basic) “Pathological” Vocabulary

compiled by R. Michael Fisher (May 9, 2017)

 absence-

 absolutisms (quadrant)-

 aborted-

 addiction-

 alienation-

 allergy-

 amok (run)-

 attachment-

 avoid(ance)-

 Avoidance (Primordial)-

 Bad News (story)-

 banish(ed)-

 biased (thinking)-

 broken (consciousness)-

 bypass (spiritual)-

 catastrophe-

 conceal-

 confused-

 confusion-

 contraction (self-)-

 corrupt(ion)-

 crushed-

 dark face,

 dark side,

 death drive-

 defend(ing)-

 defense(s)-

 defense mechanisms-

 deformed (holon)-

 Demonic (trends)-

 denial-

 deranged-

 destruction-inducing-

 destructive (current)-

 [devolve]-

 disguised (forms)-

 disorders-

 dis-owning (drive)-

displaced-

 displacement-

 disrupted-

 disruption-

 disease-

dissociate(d)-

 dissociation-

distorted-

 distortion-

 domination-

 dominator (hierarchy)-

 domineering-

 dysfunction(s)-

 evil-

 excommunicated-

 facade(s)-

 fails (self)-

 false self-

 fear-

 fixated-

 fixation-

 fractured-

 fragment(ed)-

 fused (with)-

 gap-

 grasping-

 hankering-

 hate-driven-

 havoc (wreaking)-

 hidden (subject, lens)-

 “hole”-

 hurt-

 illness-

 immoral-

 immortality (addiction)-

 infect-

 insecurity-

 invade-

 irrational-

 Jonah complex-

 lack-

 less (“alive”)-

 lies-

 limited-

 loss (of faith)-

 malformation-

 marginalizing-

 meltdown (communion)-

 miscarriage (developmental)-

 misinterpretation-

 misreading-

 negated-

 negative-

 neurosis-

 numb-

 oppressed-

 oppression-

 overblown-

 [paranoiac]-

 partial-

 pathological-

 perforation (in consciousness)

 Phobos-

 prejudiced (thinking)-

 prevent-

 projected-

 project(ion)-

 projective (dysfunctions)-

 projects (immortality)-

 psychoses-

 psychotic-like-

 reduced-

 reduction(ism)-

 regress(ion)-

 repress(ed)-

 repression-

 resistance-

 [retro-]-

 security (needs)-

 shadow (material)-

 shame-

 split-off-

 stuck (to)-

 suicidal-

 terror(ized)-

 terrorism-

 Thanatos-

 therapeutic culture-

 toxic(ity)-

 trauma(tized)-

 twisted-

 uncorrected-

 unethical-

 unhealthy-

 unintegrated-

 victim mentality/culture-

 violence-

 wars-

 wrong (go)-

[Arguably, this vocabularly is based on a recognition in Wilber, consciously or not, of the "terror-laden" aspect of reality, that is, the fear-based aspect of reality, as humans experience it, consciously or unconsciously; so much more could be said about this, but it does raise the issue of Love-Fear as meta-motivational "forces" in the universe, if you will, which are all part of Wilber's major contribution to helping clarify and resolve the Fear Problem, and improvement fear management/education on this planet--before, not doing so adequate, really wipes us and a whole lot of other living systems off the face of the earth; we cannot ignore this any longer, we need as much fear-talk as love-talk, to put it simply in a nutshell--and, I pulled out this vocabulary from Wilber's work to get us talking about this other (shadowy, darker) side of the existence we live, and to not be seduced overly by the "transcendent" and "love n' light" consciousness talk that near totally dominates popular culture as it enters the "spiritual" (including human potential and new age)--okay, that's it for now]

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