Bujutsu Tetsugaku continued: Isshinryu No Megami

Megami

The symbol of Isshinryu is Megami or simply the "goddess." She is half sea-snake and half-woman. Some refer to her as Mizu Gami or "Water Goddess" as after a dream Master Tatsuo Shimabuku had of using an open left hand and closed right hand in response to a challenge to fight, he reportedly came across a painting depicting the Shinto Water Goddess in the same stance he recalled using in the dream. While the image of Mizu Gami appears to be incorporated into the Isshinryu emblem, Shinsho Shimabuku and Kensho Tokumura both indicate that it is not Mizu Gami; it is Isshinryu no Megami or Megami for short.

Yin Yang of Megami

In the simplest descriptions of Megami, she is half sea-snake and therefore has the strength of a snake. As half woman, she possesses a feminine grace and peacefulness. The left hand is open to convey peace. The right hand is closed to convey power. But, the image of Megami holds much more and important meanings.

Her image contains two pairs that are set as Yin Yang. Snake and Woman. Open Hand and Closed Fist.

Megami's snake aspect indicates a singular strength and deadly power as well as a rootedness to the material world. Serpents represent cunning and wisdom as well as healing and regeneration. Serpents can also be said to be a masculine symbol given their phallic form. Megami's feminine aspect represents grace and peacefulness. Unlike the snake, the woman symbolizes freshness, innocence, and creativity. Where the snake is masculine, deadly, and a bearer of knowledge, the woman is feminine (duh), nurturing, and open to learning.

Megami's open hand conveys peace. It also is welcoming and therefore represents courtesy and even modesty. Her clenched fist is a symbol of power. It represents perseverance and indomitable spirit. The open hand is peaceful and the closed fist is belligerent.

The Four Pillars, Megami, and the Salute

The hands of Megami inform the salute used in Isshinryu. The left hand is open and covers the knuckles of the closed right fist. This salute also serves as a quick mnemonic for the Four Pillars:

Form - The fingers of the left hand are expanded while the fingers of the right hand are contracted. This reminds us that conducting martial arts actions requires that we are mindful of the necessary expanding and contracting of our body and spirit.

Balance - the most difficult of the Four Pillars, it is brought to mind in the execution of the salute -- bringing the open hand together with the closed fist without sound of collision and then rotating the combined fist and hand to face downward and move away from the body parallel to the floor. Thus, we see the graceful rising, falling and then maintaining of a symbolic center of gravity as it moves through space. This reminds us that we must be aware of where our center of gravity is and how we intend it to change as we make a martial action.

Breathing - the closed fist symbolizes the drawing of breath into our bodies. The open hand symbolizes the exhalation of that breath. Their juxtaposition symbolizes how their timing is critical to the proper execution of any martial action.

Power - remind yourself of the Pillar of Power in realizing that the left hand is open. It is soft, light, fast. The right hand is closed. It is hard and dynamic. The salute reminds us that our performance of martial arts must balance both soft and hard actions.

On your own, consider how Megami also informs us of the Three Dimensions. For myself, I have only some half formed thoughts on Being that perhaps I will share another time.

Yin Yang and the Pillars of Heaven

Yin Yang

The concept that seemingly opposing aspects in truth define one another; that they are interconnected and give rise to one another. Yin may be dark and cold, but you can only truly know what that is by also knowing Yang which is bright and hot. They are complimentary opposites within a greater whole. You should not be able to think or speak of Yin without also thinking of or referencing Yang.

In martial arts, I believe you will find Yin Yang at the foundation: contracting and expanding in space (Form), rising and falling (Balance), inhaling and exhaling (Breathing), hard and soft movement (Power). The concept of Yin Yang also helps to better understand more abstract but still critical concepts to developing one's martial arts style: Energy (kiai and aiki), Matter (time and space), and Being (physical and metaphysical). Respectively, I refer to these as the Four Pillars and the Three Dimensions.

The Four Pillars

Form, Balance, Breathing, and Power. These four aspects are the most basic characteristics of any martial action whether it is taking a step, holding a stance, throwing a punch or launching a kick. Whenever one practices any technique, one could and probably should only focus on just one of those aspects. As indicated above, Form involves how we move our body -- expanding and contracting different elements of our body as we execute a technique. Balance involves controlling the rise and fall of our center of gravity. Breathing, most obviously, is the aspect of when and how we inhale and as well as exhale. Power is whether an action is hard or soft.

For example, when throwing a punch, Form would involve focusing on how one's fist and arm expands into the open space to meet the target and then contracts again to take it out of counterattack range. Balance would inform the movement as to whether it remains level or travels an arc along a chosen plane. Breathing informs us as to inhale prior to the punch and how to exhale through the punch. Power, of course, is our measure of the necessary energy to expend to most efficiently accomplish the objective.

The Three Dimensions

Energy, Matter, and Being. These three dimensions are present in each of the Four Pillars for any martial arts action. Each of them is a complex concept and deserves a blog post of its own. With regard to Energy, I refer you to my other blog entry on kiai and aiki. But, in short, Energy is a consideration of where we get energy and how we interact with it. Matter is, for my geek friends out there, the Time-Space continuum. When I use the term Matter it is shorthand for the physical reality that is the other part of the Matter - Energy equation. For the purposes of martial arts, Matter is a consideration of the timing involved in a martial action as well as the direction and space that an action requires. And, finally, Being not only directs us to consider the muscles, bones, organs, and nervous system involved in both us as well as our opponent, it also would have us consider qi -- the life force of ourselves as well as our opponent's.

For each of the Pillars, Energy, Matter, and Being should also be considered. Again using the example of a punch, when one is focusing on Power, consideration of Energy would have us think on whether we are drawing energy for our Power from our opponent or the universe (aiki) or from within our own reserves (kiai). Matter has us consider over how much Space and how much Time the Power is to be expended through -- as a snap or as a thrust or perhaps as a dynamic push. Finally, Being leads us to consider the physical aspect of that expression of Power but also the Metaphysical -- the punch impacts upon the opponent's body but it also impacts upon their qi.

Together the Four Pillars and Three Dimensions result in a matrix of 12 variables to be considered and managed for any given martial arts action. While that may become fairly easy to do after 500 repetitions of an action, to start it should be experienced by a student as near impossible. As you work on your martial arts, I would encourage you to spend any given session focusing on only one Pillar and perhaps only on one Dimension of that Pillar. If you consider that for a straight punch, this means that you would be limiting yourself to manipulating two variables. With Form and Matter, as an example, one would try to restrict one's thinking to focusing only upon expanding and contracting the muscles of one's arm and hand so as to be a snap, a thrust or push. This is manageable.

Bujutsu Tetsugaku - Intro

As I move toward my own "mastery" of Isshinryu karate, I have been thinking and talking and reading -- trying to develop my own philosophy of martial arts: my bujutsu tetsugaku. I believe that this should be the on-going task of a karateka whether working toward shodan or working toward godan and beyond. But, considered as a whole, it is a tremendous undertaking. Thus, I felt that if others could read how my thoughts progressed on this topic, it might help them organize their own thoughts on their personal bujutsu tetsugaku.

When one first ties on the obi and begins the journey through the grade or kyu levels, the ideas and ways of martial arts could be overwhelming. Just trying to recreate specific moves without feeling too foolish, falling over, running out of breath or even getting hurt can be all that fills a student's mind. In the lower grades, the student will be just about too overwhelmed to consider their martial arts philosophy. This is understood and tolerated at first. But, as the student advances through the kyus, it is expected that the student will become increasingly more responsible for developing their style AND their martial arts philosophy. It can be imagined as a model of developmental similar to going through the education system:

Elementary School

8 (Hachikyu) - Yellow Belt: 1st and 2nd Graders

7 (Shichikyu) - Orange Belt: 3rd and 4th Graders

Middle School

6 (Rokkyu) - Green Belt: 5th and 6th Graders

5 (Gokyu) - Blue Belt: 7th and 8th Graders

High School

4 (Yonkyu) - Purple Belt: Freshmen and Sophomores

3 (Sankyu) - Brown Belt: Juniors and Seniors

College

2 (Nikyu) - Brown/Black Belt: Freshmen and Sophomores

1 (Ikkyu) _ Red/Black Belt: Juniors and Seniors

Grad School

Shodan and up

If a student perseveres and gets to Sankyu and higher, then they have some talent for the art and are definitely motivated to learn. Now comes the time to develop a deeper and more personal understanding of the martial arts system they are training within. This should be a time for deciding what it is about their martial arts style that is personally interesting and important to the student. Once the rank of Shodan is attained, the logical next step is to take those beliefs and practices and develop one's own personal bujutsu tetsugaku.

In subsequent posts, I will share the current state of my martial arts philosophy. It makes sense to me as it is mine. While you may not know how I arrived at or necessarily even understand what I currently believe, think of what I present as an example that you can consider, use, or discard. Ultimately your own body and spirit will help you develop your own unique martial philosophy which may share some things in common with mine and in other ways perhaps completely differ.

NEXT TIME: Yin, Yang, and the Pillars of Heaven

Face of Evil

In the time that I have worked with people with significant mental health problems, there have been occasions where I worked with people who committed serious crimes: arson, murder, rape... In all these cases, the person in question found nothing wrong with the act they committed. They all had their explanations. And for each of them, what they did made sense and there was nothing to feel bad about.

When you ever encounter in literature or film a "satisfying" villain, I believe what makes that villain acceptable is the sense that this was a regular person that ended up going down a wrong path. That perhaps, initially, their path wasn't so far from the path most of us walk. Over time, they ended up in a darker and darker place... their eyes adjusting as they go... until finally, what appears as darkness to you and I is perfectly clear to them. That is to say, that a villain's perspective on life changes gradually to accommodate their increasingly evil world in a manner that the world does not appear evil to them.

A true villain should not realize... should not believe it when they are told that they are a villain... just like someone who is color blind may not know that what they think is red is actually green. And, in the end, the real tragedy is not that they have no remorse for what they do. It is that they have no awareness that they have done grievous harm that demands reconciliation AND, when justice finds them, they are clueless as to why they are being punished or killed.

Brownie points

I have not posted in a while... not that I think anyone might notice.  But, I liked this exchange with my youngest daughter as a fine example of 7-year-old problem solving and me being... playful:

My wife baked some brownies for a party today.  My 7-year-old, A, walks into the kitchen while I am cutting the brownies to put on plates.

"Dad, are those brownies for us?"

"No, they are not."  I lied a little.  I was going to set aside the imperfect pieces for them.

"Well, could you set aside three for Z, S, and me?"

"No, I will not."  I am going to set aside more.

"Well, could you give me one then?"

"No"  Not right now.

"Well... could I have the knife you're using to cut them with?"

"No"  Not after all the no's I've said...

"Well... could I have the pan the brownies were in?"

Aw... now I feel like an ogre.  I tell her I was just teasing.  Her response?

"Dad!  Now can I have a brownie?"

Forbidden Knowledge

The Book of Genesis suggests that, since the beginning, there has been some knowledge that must be withheld and that there can be dire consequences in its revelation.  Our modern "Information Age" seems to challenge this concept constantly.  Information that was once held sacred or secret is transmitted around the world for anyone to consider and utilize (such as my post on aiki).  On Thursday I attended a very interesting presentation on reiki.  As a part of that presentation, the presenter gave us copies of  some of the once secret reiki symbols.   When I inquired as to whether the casual dissemination of knowledge that was once held secret was prudent, she looked at me as if I had just sang the national anthem of Pottsylvania.

Must some knowledge be guarded?  Is it possible that some knowledge is not only too dangerous for anyone to hold but could also be considered evil?  I was able to talk to a wise philosopher about this just last night about this.  And, while I could try to give you a bastardized version of our conversation, you might be better off reading his blog in order to get a grasp of this issue (http://thepietythatliesbetween.blogspot.com).

For myself, based upon our conversation, I would say that I am convinced that some practical knowledge, or know-how, is too powerful for anyone to be aware of and possibly use.  And, I also believe that some practical knowledge, because of its potential to tempt us to commit evil acts, is in of itself evil.  Thus, next time you come across something that was hidden or locked away, or perhaps even guarded, I would hope that you would not take from that particular "tree" or share it with anyone.

Kiai and Aiki

As a quick refresher from my last post on this topic, I'll describe kiai.  It is  a powerful yet relaxed exhalation of air from the diaphragm, coordinated with movement, along with a simple utterance.  It is thought of by many as a "battle cry."  But, it represents a lot more.  Not surprisingly, there is a Japanese martial art entirely devoted to it, kiaijutsu.

Kiai can be translated from the Japanese as "concentrated or united spirit" or more simply as "spirit."  Thus, it is not the sound that is as critical as the realization that the kiai is the presence or even projection of one's own internal energy into an interaction with the environment.  If a karateka utilizes kiai correctly, it should be palpable to anyone nearby.  Without even hearing a sound, observers should experience a "disturbance in the Force" if you will.

While I am pretty confident in my use of kiai, recently I have been focusing more on "aiki."  The concept of "aiki" is the complimentary component to kiai that is rarely discussed and, in the past, had even been viewed as a "secret" component of the martial arts... unless you practiced  Aikido.  Put most simply, where kiai is a coordination of  internal energy into a concentrated and powerful emission, utilizing aiki is to coordinate with external energy.  

In a recent demonstration of Aikido that I attended, the use of aiki was described as responding  fluidly to the external energy of an attacker and returning their energy to them.  Instead of making a strong block against an attack, aiki would have you guide the attack past you and then "complete the circle" and counter-attack.  But, while this application of aiki is extremely powerful, I don't think it ends there.

Use of kiai can and probably should be draining over time.  You are taking the energy within and expending it.  While the above application of aiki should keep your energy level stable during an attack, I think that aiki can also be utilized to increase your energy level.  Lately, while I practice, I have been increasingly, consciously, imaging that I am connecting with the external energy that is in the universe itself.  Not only have I found that I can maintain myself through a very demanding one-hour-plus workout, I just recently experienced something compelling through my study of aiki.

We were going through our usual Thursday's intense workout which lately the shihan has been striving to make more physically demanding.  As a part of that work out, all of the openhanded katas are reviewed.  Towards the end of the evening, the more advanced katas call for scissor kicks.  Not only did I still have the ability to easily get through my katas last Thursday, I felt strong.  And, when it came time for a scissor kick, I flew!  Even I was astounded.  I think one of my scissor kicks took me over twelve feet forward when normally I might only go six to eight at that point in the workout.  And, it was effortless.  

I know many students of the martial arts struggle with kiai and their practice is thus diminished.  But, perhaps, providing instruction on aiki is what is needed.  As I have experienced, aiki can give you access to tremendous potential energy.  I believe that having the sense of the potential energy of aiki will make the application of its compliment, kiai, much easier and more natural.

Nature and Pharmacy

When some people talk about mental illness, the emphasis has become almost entirely upon biology -- specifically genetics involving neurology and neurochemistry.  They may give a tip of the hat to the world we live in by stating that stressful events are the likely trigger of the expression of genetics with undesirable consequences.  But, if there is a solution to be had, it is almost solely in the manipulation of neurochemistry to address "a chemical imbalance."

These people speak of a chemical imbalance as if it is NOT one of several competing hypotheses to explain mental health issues.  While I have certainly witnessed some medication have miraculous effects on people, it rarely is a total cure.  Moreover, I have witnessed sufficient examples of medication having little to no effect to be confident that the chemical imbalance hypothesis is just that -- a hypothesis.  

So, why do people buy into the chemical imbalance hypothesis more so than the psychological and social hypotheses of mental health problems? If  I were a cynical person I would think that it is simply about money.  That there is more money to be made in pharmacy than there is in self-help books and support groups or even therapy session bills.  That may play its role, but I actually don't believe that to be the reason for the success of the chemical imbalance hypothesis in the fight for the hearts and minds of people.

Certainly one reason may be that biology is viewed as a hard science -- more "true" because it involves things that can be easily touched and measured.  Measurement leads to numbers and attaching numbers to life can be reassuring to people.  Numbers are believed to be a meaningful reference, a touchstone that people can believe tells them something about what is happening and if there is change.  This is of course not exactly true.  There is no true "zero" on these scales and thus they are really arbitrary with no fixed scale.  Thus, the numbers are only relative to other numbers on the exact same scale.  Therefore, the information can not be easily generalized.

Another explanation is the loss of guilt.  If biology is to blame, that means the identified patient is not.  Come on?  Who can choose their biological make-up? Even the parents aren't somehow responsible.  Afterall, they too were born with unchosen genetics and had no way to control what they would pass along and in what combination.  This also means that a person is essentially powerless by themselves to change the situation.  This leads to solutions external to themselves.  While this could result in such a person seeking medication advice from a physician, it seems as likely that they will seek external "solutions" through the use of alcohol and illegal drugs.

The last reason I imagine that the chemical imbalance hypothesis is so appealing is that people want relief from discomfort and they want it quickly.  The idea of "life is pain" to many is just a funny throwaway line from a movie ("Princess Bride").  The chemical imbalance hypothesis is appealing in this manner as it leads to a quick solution.  No need to change your lifestyle or how you view or react to life.  Take this pill and problem solved.  Of course, it rarely if ever works out  that way.

I don't think any one of the above reasons explains the success of the chemical imbalance hypothesis.  It unfortunately is likely a combination of these reasons that keeps some people misinformed, powerless, and dissatisfied with the care they receive.   And, more importantly, not looking to other possible explanations and solutions.

Dissociation: Who is your co-pilot?

Note well: The following experience was arrived at through poor judgment and could have been quite fatal.  Realize that your own adventures will befall you without putting yourself at unnecessary risk.  Please, do not purposely try any of these experiences for yourself.

If you do something often enough, it is said to become a "routine."  Certainly I've developed quite a few so far, but only one so far was nearly fatal.  

If you drive a car, you likely have experienced dissociation.  Dissociation is a complete or partial disruption of psychological functioning such that one's body takes action but one's thoughts, feelings, and memories for that action are not readily recallable.   When one drives along a given route with repetition, eventually there is only a memory like pulling out of a parking lot and then getting into your neighborhood.  It is as if you have an autopilot for your car and like you took a nap.  That may be so, but, go figure, you have to remain awake for it to work.

It was the year after I graduated from university and I was working as a research assistant and resident computer guru for a smoking cessation research group in Rochester, NY.  It was also probably one of the loneliest years of my life.  Most of my undergraduate friends had left Rochester and my friends in Buffalo were caught up in the beginning of their own lives.  At the time, my girlfriend, K, was in her second year of undergraduate study in Johnstown, PA.  To see her I would have to drive over 300 miles.  It was about five hours through some of the most rural sections of New York and Pennsylvania.  I drove roundtrip at least once per month if not twice per month.  I would usually leave right after work and eat as I drove.  After a while, I thought I had every bend in the road, every abandoned farm, every  broke-leg dog memorized along the way.  Eventually, I started dissociating, which wasn't a problem until I convinced myself that the autopilot function would work even if I took a nap.

Just past DuBois, PA, where Route 219 met Route 322, the road slowed from 55 miles per hour to 25 miles per hour in order to make a near 90 degree turn ending at a t-intersection.  Cement barriers bracketed the turn to emphasize the need to slow, make the turn, and come to a stop.  The fact that traffic on the 322 moved briskly at about 75 miles per hour always made the intersection thought provoking.  But, with too many repetitions, it wasn't compelling enough.  Just past DuBois, PA, I fell asleep at the wheel.

My first memory upon awakening was of my car just about to enter the concrete encased turn at 55 mph.  I recall  the twin circles of light, from the beams of my headlights , growing rapidly upon the approaching barrier and thinking, "I am not going to make it."   Without a sound, I slammed hard on my brakes and pulled the wheel hard right.

Frighteningly, my car leapt into the air and began to spin like a top toward the curve.  I thought, "this is how I die," as with each revolution I approached the concrete wall.  Then, astonishingly, before I could hit the barrier, my spinning car began to follow the path of the curve!  Rather than rejoice, I recall realizing that the curve ended at a t-intersection and, more likely than not, I would sail out into the intersection and then get grand slammed out of this life by a tractor trailer going 75 mph on the 322.  I had time enough to wonder if it would hurt when my car suddenly stopped.  Stopped spinning, stopped completely, right at the t-intersection.

A cloud of dust rose up around my recently landed vehicle like when a helicopter settles unto its pad.  The traffic light flashed before me as if nothing out of the ordinary had just happened.  I realized I had been holding my breath when I began gasping and then looking quickly from left to right as if the world would once again start spinning madly.  I grasped hard on the wheel and caught my breath as reality and unreality renegotiated their relationship.

How did I survive?  Is God my co-pilot?  Am I some sort of mutant with a very limited power?  Did I experience some exotic but plausible application of physics?  The only thing I am sure of is that no matter how routine anything in your life seems to become, don't expect that you can sleep through it without things becoming much more interesting than you would like.

Surviving trauma and laughing it off

What doesn't kill us makes us stronger.  Well, at least if we aren't killed, we are still alive.  Stronger, maybe.  Smarter, hopefully.  And, perhaps, a little wiser.  No matter how bad the trauma, I'd like to think that a person can find something out of a traumatic experience that is of use.  If not to them personally, then perhaps to others.  Thus, here is the one of my personally traumatic experiences that may be of help to others even if just for their amusement.

Note well: These experiences were arrived at through poor judgment and could have been quite fatal.  Realize that your own adventures will befall you without putting yourself at unnecessary risk.  Please, do not purposely try any of these experiences for yourself.

My girlfriend, K, was going on a trip to the Devil's Hole State Park and she asked me to meet her there.  In retrospect that alone should've given me pause. But, being who I am, I agreed.

If you've never been there, it is a beautiful park on the American side of the Niagara Gorge that not only provides a breathtaking view of the gorge and the rapids, but also a long stairway that you can take down to the Niagara River.  Looking to get away from the crowd, K and I took the stairs and then walked along the river.  

The walls of the gorge are made up of layers of shale and sandstone as well as some limestone with a cap-rock of dolomite. There are tremendous dolomite boulders at the bottom of the gorge along the path that fell after wind and water had eroded the shale below them.  Down near the path, the rocks provided a tempting wall to climb and I decided to take them up on that challenge.

I was about seven feet up when the wall presented an overhang.  Considering that I had done well up to that point, and my girlfriend was watching, I figured I should stretch and pull myself up.  What I did not consider was how I would get back down.

Looking back over the edge as best I could, I did not see the path and I only imagined twisting my ankle of even breaking my leg if I went  back down blind... hey, those were some nasty looking boulders on that path!  For some horrible reason, I thought climbing up a shale gorge was a much better idea.

The first challenge I encountered was dwelling on my situation and freaking out.  Fortunately, I remembered the movie "Capricorn One."  When one of the three astronauts was climbing up a rock-face, the astronaut told a long joke while he climbed to keep himself from freaking out.  It really worked!  Even later, when things got dire, telling long jokes kept me distracted from the true gravity of my situation...

This brings me to the second challenge; friction or the lack thereof.  The first 20 or 30 feet up the gorge wasn't so bad.  Then I noticed that the angle of the side of the gorge was, quite naturally, getting increasingly steeper the higher I went.  This did not seem at first to be much of a concern until the rock walls started to crumble in my hands.  Worse was around 50 feet when I started sliding back down.

I realized that if I began to slide and did not stop, by the time I got to the bottom I would end up with worse than a twisted ankle.  The image of my twisted body broken across the rocks was more than enough to initiate a new strategy.  Whenever I felt I was sliding, I would press my forearms and my legs into the shale surface... which would catch a hold of me and stop my descent at the cost of some skin and blood.

The third and final challenge was breathing.  Every time a downward descent would begin, shale would crumble around me until I managed to grind myself to a halt.  Much of the crumbled shale would turn into a cloud of dust that swirled around me.  I didn't quite realize the hazard until I started to cough and began an almost immediate second descent.  Fortunately, the solution was readily available.  By tucking down my face into the collar of my sweat-soaked t-shirt, I was afforded a decent though foul air filter.

When I finally reached the top and climbed over the guard rail, from the wrong side, and looked down it was hard to believe what I had just experienced.  Certainly I was so dazed that I was not aware of anyone around me.  When I turned to go to the restroom, I blundered through a wedding party apparently there for a scenic backdrop for their pictures.  I remember hearing some gasps but I thought it was because they thought I was being a jerk.  It was not until I got to the restroom mirror that I discovered how I appeared.

From head to toe, I was covered in shale dust which gave my hair and my skin a gray tint.  At my elbows and knees, streaks of blood contrasted brilliantly against my gray skin.  I began laughing so hard that I coughed up a bunch of black phlegm and I shook a cloud of dust out of my hair.

What is there to learn?  Well, aside from "don't climb the Niagara Gorge," I know that survival can be won by keeping a clear head, making sacrifices, and being resourceful.  Hmm... did I really have to climb the gorge to learn that?  Okay, not really.  Then perhaps the best lesson here is that, if you survive, you really should try to laugh about it.  It might help knock off some of the darkness and help clean out some of the crap that got inside. 

Caretaker of souls

A Jesuit once told me that the word "psychologist" is derived from the Greek word psyche, meaning "soul," and that the suffix, logist, indicated someone who is devoted to the care of the given concept.  Thus, he defined psychologist as "caretaker of souls."  I have come to see this as the simplest and best definition of the work I do.  And, I must admit, some of the parallels between my work and that of a priest are striking.

The most common of the duties of a psychologist is helping someone work through how they came to their state of distress and then helping that person find some degree of serenity.  Often that work leads to a belief that suffering is connected to wrong doing or a weakness.  Thus, some people ultimately hope to find forgiveness or absolution in their therapy.  While generally I try to help people find their own self-forgiveness,  I have recommended that some perform an act for the purpose of reconciliation and even employ the expression of positive affirmations.  This effectively transforms my office into a psychotherapeutic confessional.  To be certain the similarity ends here.   Where a priest can accomplish a similar function in one session, it often takes me much, much longer.

In these days of third-party payment, one of the classic duties of a psychologist has been waning but there are still some who are willing to pay out-of-pocket for this service -- making meaning out of life and its various experiences.  People come to therapy seeking guidance for getting perspective on their life and perhaps how it relates to something bigger.  Again, while I may be sought out as some sort of guru, I guide people in developing their own meaning and their own sense of connection to life.  I feel this function has some similarity to what a priest might try to accomplish through a sermon or pastoral work.

Finally, like a priest, I have a responsibility to care for people and not judge and/or abandon them.  Indeed, although possibly misguided, I feel it is my responsibility to care for as many souls as I can.  Currently, in my work at a state hospital, I have come to work with some of the most challenging people in my career.  Many of these people have histories where they have burned all their bridges to family and community and are now very alone and very distrustful of help.  And despite our ideals and the general battle against prejudice, they remain pariahs.  Evidence of this was in Monday's Buffalo News.  Its front page featured an article on plans to make the old Richardson Complex into a financial profit center.  There was no mention of the over 240 people currently residing on those grounds and the various mental health service buildings on those same grounds.   Nothing on their fate if said plans were to be realized.  This appears to me to betray society's true feelings -- that the mentally ill are a burden on society's progress and, as long as everyone is willing to be complicit, we are justified in pushing them away from the parkland and facility that was meant for their healing and into less trafficked areas of our community.  Social lepers, they live in a colony at the mercy of their unwilling host.  Like a missionary, I work with them, trying to help them find something of a satisfying life and, if not acceptance, then at least humane treatment.

It is my specific charge to be a caretaker of souls.  And while prejudice and stigma remain for those with mental health problems, I will have a job.  Often I like to imagine a world that did not need psychologists.  But I think that can only occur when all people believe that taking care of souls is part of their job too.

Psychotherapy and third-party payment

Three psychologists and a managed care rep were driving down a steep mountain road when the brakes began to fail.  They bring the car to a stop using the emergency brake.  All four get out and discuss how to deal with the problem.

One psychologist states, "we should get back in the car and drive again.  Do not react to anything the car does or fails to do.  The resulting free action demonstrated by the car will be very informative regarding its pathology and eventually lead to a solution."

"That's ludicrous!" bellows a second psychologist.  "We should get back into the car and drive.  But, every time the car succeeds in braking we should reward it with gasoline."

The third psychologist offers, "I think we should just accept this car for itself.  It should feel supported by us whether it can brake or not."

The managed care rep declares, "well, no matter what any of you do, every 100 yards I'll decide whether we keep driving or jump out of the car."

So, all four get back in the car and resume driving down the road.  One hundred yards later the managed care rep makes them all jump out.  They watch with some sadness as the car goes over a curb and then off of a cliff.

Internet parasites

I had the opportunity to speak to some middle-schoolers regarding sex offenders on the internet.  While preparing for this presentation, I had an insight; there really is not much out there designed with children as the primary audience.  If you browse the internet or even contact the FBI directly, you will find out that what is out there is created for parents.

As a psychologist, I knew this kind of material would be difficult to bring across effectively to children.  So, here is an analogy that parents can use to help their children understand the need for internet safety rules. 

Imagine the internet as a forest.  It is huge and you can find all sorts of things in it: beautiful things and grotesque things; safe things and dangerous things.  If you stay on the paths, you can be led to all sorts of interesting and wonderful things.  Stray from a path and you could get lost or even hurt.

A child should be nodding along up until the getting hurt part.  After all, how could the internet hurt someone?  Ask them, when they are in a forest, how often they think that an animal is watching them?  They will likely guess a low number.  You can say with confidence that, whether they knew it or not, most of the time some animal is watching a person as they go through the forest.  Some of those animals are dangerous. 

You can remind your child that they have never gotten hurt by any animal while in the forest.  Then ask them, why is that?  If they don’t come up with the answers on their own, tell them: because they were with an adult they knew; because they followed basic rules that pretty much assured their safety.  The internet has its own version of dangerous animals. If people don’t follow basic rules for safety, those animals will try to hurt them. 

At this point you will have to decide how much more your child can or should know with regard to exactly how these people can hurt a child.  For most children, I would say that these people try to fool you into thinking they are a friend.  And, once they think they have fooled you, they will try to hurt you. 

Now, with a more understandable image of the internet in place, your child is ready to hear some of the material available to parents with regard to basic internet safety.

There is one other point on this topic.  It regards the term “internet predator.”  This is a key phrase associated with this topic and it is the first time I’ve used it in this commentary.  That is because I really do not like that phrase.

For me, the word “predator” has a cool “danger-mystique” surrounding it.  When I think of the word predator I think of wolves, tigers… you know, cool, beautiful, dangerous animals.  This is not the image I want to associate with sex offenders.  They are dangerous.  Some could be physically engaging but all sex offenders are certainly NOT cool.

So, what other phrase would I suggest?  I believe the word predator is used because we think of sex offenders as “hunting” for their victim like a predator hunts its prey.  In addition, the word predator suggests something that we must be aware of and guard against.  There is another type of animal that we must guard against and hunts for its prey besides predators.

Parasites!  Parasites have a specific prey or host that it hunts.  We must take precautions against parasites or be attacked by them.  Like a predator, a parasite can cause physical harm to its prey.   In addition, unlike a predator, a parasite can cause lasting change in the behavior of its prey!  For those of you who know someone victimized by a sex offender, you know that the physical trauma does heal, but the traumatic stress will change your loved one’s behavior for years afterward.  Finally, where we attempt to respect predators and live alongside them, I believe that most people want to stay as far away from parasites as possible.

So, I propose that we drop the term “internet predator.”  It is not only a horrible allusion to predatory animals but I believe it is also inaccurate in both the image and the idea it conveys about sex offenders on the internet.  Instead, I would encourage the use of the phrase “internet parasite.”  Personally, I think it is not only more accurate, it just feels right.  I would rather associate the idea of an internet sex offender with a tick or a worm than with a tiger or a wolf.

Big girls don't kiai... why?

I was in a martial arts class back in the '80s when someone first talked about watching babies to relearn how to breath.  Since then I've also studied babies to learn how to get a really good stretch.    It appears that for many people the process of growing from an infant to an adult involves the corruption of basic functions: sleeping, breathing, and stretching.  It also leads to the "modulation" of the expression of basic emotion.  Certainly there is often a true necessity to this in our adult life.  Since I began working on an inpatient unit I've experienced several patients who actually cry just like an infant and it is one of the more disturbing experiences I've ever had.  Aside from this extreme example, I believe crying is generally an under-utilized behavior.

When I am training in a dojo here in Buffalo, I find it intriguing how many students will not perform an audible kiai -- a short yell or cry before or during a technique.  This is one of the few settings where making odd yells should not get you negative attention.

As an aside, in truth, the sound is not critical.  A powerful yet relaxed exhalation of air, coordinated with movement, is what is actually necessary for the technique to be most effective.  The audible just helps me as a teacher to get an easier sense of the student's breathing, posture, and focus in a technique.

But, it is surprisingly common for a student who is not using an audible kiai to still not really kiai even after you insist that they do so.  Why?  I tell them it will help startle their attackers.  I tell them it will psyche them up for the brief struggle to come.  Sometimes I may even remember to tell them how the kiai helps engage key muscles that will help protect their internal organs.  Still, they often mew like a kitten or make no noise at all.  Even with permission, yelling or crying, despite the context, is resisted by adults.  I suspect for many of those students it is simply a matter of being embarrassed to draw attention.  But for some I have found that it can be much more. 

You might think that people simply fear that crying would be viewed as a sign of vulnerability and/or weakness.  Despite this, I have had multiple clients who wanted help to be able to cry as adults.  These adults often shared the same story of being told by parents or childhood peers to stop "acting like a baby," in other words, appearing weak.   And some share that their parents would strike them until they stopped crying!  But as adults, they come to realize that they lack a critical function.  They notice that there are situations where others cry and they do not.  More importantly, they have the insight that this is not healthy.  Fortunately, after following through with the exercises I provide, they do cry and report that it was a great experience.  Some say they actually feel lighter and happier since they cried!

Next time I encounter a student who won't kiai, I think I'll tell them that performing an audible kiai does not make them weak it makes them strong.  More important, it could truly make them happier.  

Who supervises the supervisors?

As with most things, we can only be as good as the people we surround ourselves with.  For a psychologist in particular, the most important person in that mix is the supervisor.  Having been trained to provide supervision, I used to think that I was pretty good at it.  Fortunately that delusion was dissolved when one supervisee as much as told me that she had felt like she was floating in an ocean with sharks circling.  What did I do wrong?  Well, probably a lot of things at the time... but, how can I be at least a "good enough" psychologist-supervisor for my next victim... I mean supervisee?  Here are three rules:

First things first, supervision is not therapy.  While I believe it is important for a supervisor to be aware of any particular "buttons" or "issues" the supervisee feels could effect his or her performance, a supervisor should not use "the voice" and try to get the supervisee on the proverbial couch.   I know I had a couple of supervisors who I dreaded talking to because I got the impression they were more interested in my personal damage  than helping me improve my clinical technique.

Second, provide structure.  No matter how advanced your supervisee is, everyone likes to start off being directed as if they were a first year student.  Give articles to read.  Tell the rules of the setting and go over how therapy works -- according to your school of thought.  Really scrutinize technique and give plenty of feedback early on.   More advanced supervisees should quickly tire of your structuring and give you signs that they are ready to go beyond the basics.  I try to pick up on clues before the snoring or blank stares followed by standing up and walking out of supervision 30 minutes early.  Of course, with experience you will be able to rely less on their level of irritation to inform you as to when to back off.

Third, balance the challenge.  Certainly meet the supervisee where they are at from a professional development standpoint as well as an emotional one.  Push too softly and they will feel like the experience is a waste.  Push too hard and you will crush their spirit.

So far, I have been good with point one.  That's it.  For those receiving supervision, give feedback as soon as you realize what is not going well.  These are the basic opening lines that I think supervisees should use (with me anyway):

For problems with Rule 1: "I was wondering if we could spend more time on my conceptualization of this client I am working with?"

For problems with Rule 2: "I am not sure I quite understand how you believe I could be handling this case.  Could you work with me a little on how to develop a treatment plan?"

For problems with Rule 3 - low challenge:  "I think I would like to work with some more challenging cases."

For problems with Rule 3 - excessive challenge: "Wow, I feel like I have a long way to go.  I think I need a lot more supervision on this."

Try these out.  Raise your voice level as need be but, please, no spitting or hitting.  Talk to your supervisor's supervisor if you must.  And, believe me, you might have to.  I know I have had supervisees who used some of the above statements and I do not think I responded well to their hints at a need for improved supervision.  My only defense is that providing supervision is as much a work in progress as developing a therapeutic style. 

Medical model versus Psychodynamic theory

The word "iatrogenic" is almost exclusively used to mean an adverse effect or complication related to the provision of health care.  The word "iatrogenesis" really refers to both the good or bad effects related to but not the actually intent of the actions of a healer.  So, why is iatrogenesis almost always used to refer to negative effects? I could just say that many who use the term in this manner are control freaks and think anything that happens that they did not will to be is therefore bad.  But, then this would be a short post.  Instead I will focus on how I believe that the emphasis on the negative points to what I believe is the essential difference between the medical/behavioral model and psychodynamic theory.

The medical/behavioral model, in my opinion, operates on the assumption that what is critical in the success of an intervention is not the interventionist, it is the quality of the intervention itself.  A medication will be successful if it is the appropriate medication at the appropriate dose.  A homework assignment will be successful if appropriately presented, conducted, and reviewed.  The only concern for the exact nature of the relationship between a healthcare recipient and a doctor is that it be professional.  Anything that occurs that was not expected from the intervention is interpreted as due to "error" or a "placebo effect."  

Psychodynamic theory, conversely, is very concerned with the nature of the relationship between the psychologist and the client.  The concepts of transference and counter-transference clearly emphasize that it is the therapeutic relationship which is the critical component of healing.  When anything occurs that was not expected from the intervention, it is interpreted as informative about the client's personality, history, and presenting problem.  The unforeseen improvement or insight is considered a boon not a burden.  

Then what should we do with undesired, unforeseen, negative results of intervention?  How should we react to institutionalization -- an iatrogenic effect of long-term care?  I believe psychodynamic theory indicates that we should understand the dynamics of the relationship between the client and the institution.  For example, does a client become institutionalized because at some level the hospital unwittingly promotes that result?  Or could it also be that a battered soul will choose the safety of a cell over the responsibility and dangers inherent in freedom? Such informed analyses could potentially lead to both policy and procedural change that could reduce the incidence of institutionalization.  With the current emphasis on the medical/behavioral model, I am doubtful that such analyses will be performed, let alone operationalized, in the near future.  But, it is a seed that should be planted and nurtured by new, up-and-coming doctors -- psychiatrists as well as psychologists.