Sentient Psychology

Affect Intelligence Behind Behavior

By: Violet Plantz, M.S.W., Ph.D.

A ll Rights Reserved. N o portion o f this book m ay be reproduced in any m anner w hatsoever without the express perm ission o f the author. First edition, 1988; Second edition, 2008

Forward
Sentient Psychology evolved from intra-personal and inter-group sentient experiences from which patterns were discovered that were then found to have universality within many tribal and ancient wisdoms. Two o f the most important contributors to the book were Dr. Rosemary Madl and Dr. Terrell Jones. The three o f us designed and conducted trainings on women-in-treatment and cultural sensitivity beginning in the seventies when the topics were controversial. The gratuitous extension o f energy and insight by the many trainers and many of the participants led to sentient experiences from which the book took shape. Lincoln University Master o f Human Services adult students contributed heartfelt responses to the ideas and ideals in the book. Dr. Virginia Smith provided encouragement and editing for the first edition (1988). Ms. Jernice Lea provided administrative support that facilitated the second edition to fruition (2008). Ms. Shirley Quillin devoted hours of personal time to typing this edition. Gwen Towles-Manning superbly taught Sentient Psychology for many years and contributed insights as well. Others of the Masters Faculty demonstrated that race, gender, culture, religion and sexual orientation need not be impediments to genuine and warm relationships. They and the obvious transforming growth of many of the students inspire hope for a better world. On a personal note, over many years I have had seven Irish wolfhounds. Each of these soul dogs corresponded to a purpose on a cosmic slinky. Each were part of a cause and a set of friends, from the emerging o f a feminist consciousness, to the power found in a womens circle, to a role in a national coalition o f minority groups who were advocates in the substance abuse field, to a massive civil rights case where minority (black, hispanic, gay, disabled) staff in a large mental health agency were targeted and removed from their jobs, to passing the dream and the ancient truths to a future time and place, to providing the simple joy o f friendship. Each hound helped to tie a knot in the cosmic string. To all those humans connected to the causes, the dreams, the purpose that each hound lived through and to the joy and fears, anger and tears and the fun we shared, thank you.

Table Of Contents
Page I. INTRODUCTION: SENTIENT PSYCHOLOGY II. WORLD VIEW ETHICAL IMPERATIVE VS. CULTURAL ATTITUDE PREJUDICE Definition of isms Telescope of Prejudice World View History Geography Sociocultural Norms Body Coding Lived Phenomena 1

13 13 24 25 28 30 33 38 42

III. THE I DIMENSION OF AFFECT -Glossary of Terms - Introduction -The Analog I - The Sentient I - Gratification/ Non- Gratification Affects - Fight/Flight - Body Well Being/ Body Malaise - Esteem Affects - Effort Affects - Summary IV. THE MYSELF DIMENSION - Glossary of Terms - Introduction

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49 51 57 58 59 61
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65 67 71
71

71

Table of Contents (continued)

Mood Reflexive Attitude Inclinations: Expulsion, Compression, Deflection Lingering Mood States: Agitation, Depression, Disorientation as Seen in Guilt,Worry and Helplessness - Guilt - Worry - Helplessness - Summary of Gunks - Three Mood States of Etherial Attention - Summary of the Dreaming Arts V. THE VIBRANT ME WITHIN - Glossary of Terms - Introduction - Sentient Nucleus Types - Reactive Balls - Role of the Auxiliary Energy - Feelings by Sentient Type -Summary VI. GRATUITOUS SENTIENT EXTENSION FORMS A QUADRANT OF ME PUISSANCE

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86 87 90 94 95 104 110 110 111 112 122 128 131 150 152

- Empath Quadrant Puissance - Mood Vibrant Quadrant Puissance - Sentiment Absorbent Quadrant Puissance - Intuition Quadrant Puissance -Summary

155 164 172 180

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Table of Contents (continued)

VII. IMPACT OF GENDER ON THE I-ME-MYSELF AFFECT MOTIF -Introduction - Consideration of Nature vs. Nurture in Psychology - Gender Roles and Relations from an Interactional Cultural Perspective - Summary VII. FROM FLOWING DUALITY TO THE PROCESS STRUGGLE IN THREE DIMENSIONAL AWARENESS: A STORY, IN PART,OF HISTORICAL GENDER IMAGES AND THEIR RELATIONSHIP TO HUMAN INTENT EX. FOLLOWING THE RAINBOW: THE HUMAN POTENTIAL X. EPILOGUE BIBLIOGRAPHY

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FIGURES: Figure 1. The Three Dimensional Human Figure 2. The Telescope Figure 3. Geographic Schematic Figure 4. Location of Sentient Nucleus Centers Figure 5. Energy Types and Opposite Reactive Figure 6. The Emotional Content of Love Figure 7. The Emotional Content of Anger Figure 8. The Emotional Content of Hurt Figure 9. The Emotional Content of Joy Figure 10. The Emotional Content of Fear Figure 11. The Emotional Content of Sad 10 24 31 114 121 135 138 141 144 146 148

Table of Contents (continued) Figures (cont.) Figure 12. Full Quadrant with Opposite Reactive Ball Figure 13. Temperament, Value, Time Frame And Process by Quadrant Figure 14. In Culture, Out Culture- Picture I Figure 15. In Culture, Out Culture- Picture II Figure 16. What do we value in work SCHEMAS Nobles World View Schematic: European World View vs. African World View Gilligans Moral Imperatives: Respect for the Rights of others; Responsibility-for Others Rokeachs Instrumental Values and Terminal Values Bonding Choices: Sexual Intimacy; Social or Affiliation Intimacy; Affection Intimacy Cultural Consciousness Transactional Model 25 Page 155 189 210 211 216

26 55

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CHAPTER 1 SENTIENT PSYCHOLOGY

INTRODUCTION What does it mean to be internal or within ourselves? Is this being state in our heads, in our body, or both? Are we all saying the same thing when we are angry, or hurt, or depressed or happy? Is love a spirit-feeling, a bio-chemical response, a caring behavior, or all of these? Is there such a thing as being too emotional as the stereotype of women goes? How about too cognitive? Is connection to others a body-felt experience or just a state of mind? These are but a few o f the questions that traditional Western and male-experience based developmental models o f psychology cannot answer. According to R.D. Laing (1982), current psychological science eliminates purpose, meaning, hope, courage, despair, enlightenment, wisdom, compassion, evil, malice, generosity, camaraderie, and everything in fact that makes life worth living (p.34) Sentient Psychology offers form and structure to the emotional experience of our human nature. Sentient means the body-felt emotional charges and sensory impressions that constitute the being state o f intrapersonal awareness. Interpreting words such as being or concepts such as intrapersonal awareness bring us immediately to the difficulty with presenting the ideas developed in the material to follow. That is, the culture-boundness of Western androcentrism pervades our language and limits our notion of what is meant by intrapersonal understanding. Although we might be sophisticated in intellectual or scientific ways as a cultural standard, we tend to be affect retarded as a general population. Affect quotient or sentient-aware emotional perceptual depthfullness is a different human measure than intellectual quotient. Gardner (1984) identified at least seven forms of intelligence including two forms of personal intelligence: interpersonal (knowing how to deal with others) and intrapersonal (knowledge o f self) (p.239). The other forms of intelligence are linguistic, musical, logical-mathematical, spacial and bodily-kinesthetic. When we think of someone as smart in our society we usually mean that they score well on linguistic and logical or mathematical tests. It is these intelligences (linguistic and mathematical) that our culture emphasizes, admires, and educates. Yet Gardner (1983) suggests that personal intelligence (knowledge of self and others) be conceived o f as being a higher level, a more integrated form of intelligence; one more at the behest o f the culture and o f historical factors (p. 274). It is the ancient form of sentient experienced consciousness that seems so lost in the fairly new scientific or religio-mystical either/or view of humanness. As well, rationality o f the left brain has replaced sentient consciousness. There is no emphasis on the development of the personal intelligences in our culture. Intrapersonal intelligence develops the internal aspects of a person. The core capacity at work here is access to ones own feeling lifeones range o f affects o f emotions; the capacity to effect discriminations among these feelings. ...Interpersonal intelligence, the other personal intelligence turns outward, to other individuals. The core capacity here is the ability to notice and make distinctions among other individuals and, in particular, among their moods, temperaments, motivations, and intentions
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(Gardner, 1984, p.239). Chinese philosophy has always emphasized the complementary nature of the intuitive and the rational and has represented them by the archetypal pair yin and yang which forms the basis o f Chinese thought. The yang side of nature was synonymous with the masculine principle, and the yin side with the feminine principle (Capra, 1978, p. 14). The importance o f left brained mental powers termed rationality has been promoted since Plato and Aristotle. However, reason, intelligence, logic, knowledge are not synonomous (Gardner, 1984, p.6-7). Rationality like beauty is in the mind o f the beholder. To understand Sentient Psychology, we have to begin with a new premise, i.e., we are , stereotypically the most externalized, literal and concrete observers o f ourselves and our planet and perhaps the least sentient-connected culture that may have ever existed. And while left brain/right brain dichotomies are over-blown, it makes a useful analogy. The two-sided brain gives us two ways o f thinking. The left cerebral hemisphere works like a computer. By stringing together linear messages into a logical chain of thought and filtering out sensory messages that dont apply to the problem at hand, it acts as an abstract deduction center. The right hemisphere ' operates intuitively. It allows a person to link external and internal qualities so that the self can be experienced as interrelated to nature, to others, to the chain o f existence...All o f our conventional teaching methods exercise the left side of the brain... (men, particularly have) been outfitted for a culture in which feelings are demeaned in favor of fact. In which competitiveness is valued over human interconnectedness. In which rules and systems are to be followed and thinking inventively on ones feet is discouraged. He is desensitized. He is rational.... Though women are still taught social sensitivity and connection with others, the functions o f the right brain are ridiculed by our society, (and) are lumped under the demeaning references to 'womens intuition (Sheehy, 1978, p.202). i Postulating that the left brain (logic, analysis, sequence, problem-solving, language skills) is over represented in our culture to the detriment of the right brain (holism, intuitive, perceptual, mindexperiencing), Jaynes (1976) notes the seeming allegory to the fall from grace, and states: ( The immense scenario in which humanity has been performing over the last 4000 years is clear when we take a large view o f the central intellectual tendency of world history. In the second millennium B.C., we stopped hearing the Voices of the gods. In the first millennium A.D., it is their sayings and hearings preserved through sacred texts though which we obeyed the lost divinities. And in the second millennium A.D., these writings lose their authority. The Scientific Revolution turns us away from the older sayings to discover the lost authorization in Nature. What we have been through in these last four millennia is the slow, inexorable profaning o f our species (p.437). We are already, for the most part, removed from the experience of mystical participation with our world, and we are becoming more and more removed from feeling our own sentient emotions. Such limited emotional connection is usually promoted as objectivity in academia and carries over to the field o f psychology where the desire to emulate the established sciences leaves psychologists aversive to problems having to do with complex motives, high level integration, with conscience, freedom, and selfhood (Allport, 1976, p. 12). Rather the preference of most Western psychology is for externals rather than internals, for elements rather than patterns, for geneticism, and for a passive or reactive organism rather than one that is spontaneous and active( Allport, 1976, p. 12). 2

Affect retardation is the psychological norm, seemingly as prevalent in the academic field of psychology as in the general population. As well, a doing orientation is prevalent in our implicit cultural assumptions (those which lie so deep they are never questioned, stated, or defended). Some implicit assumptions o f Americans include personal control o f the environment; individualism; self help concept; competition and free enterprise; action orientation; materialism; cause and effect logic (Kohls, 1981,p. 14). Taken together, there is an over all emphasis on doing rather than being. Doing is the dominant activity for Americans. The ramifications of the doing assumption impinge upon other values and the assumptions o f the culture pervade the language of Americans as in the colloquial exchange of greeting: How are you doing. All aspects of American life are affected by the predominance of doing (Stewart, 1972, p. 3 6). For example, problems with self esteem are often associated with the you are what you do mode. Thus, unemployment, retirement, empty nest syndrome and so on are related to ideas like: I was a steelworker- now who am I? I was a mother, now who am I? We interpret ourselves by what we do, not who we be in an intrapersonal sense. Being is an experiential and usually sentient activity where self evolvement and self actualization are intrinsically valued. Being in becoming introduces the idea o f development o f the person (Stewart, 1972,p.37-38). Growth and transformation become integral aspects of the human potential. Being is thus not synonymous with passive. Consider the Hopi version of subjective and objective. The model imposes on the universe two grand cosmic forms, which as an approximation in terminology might be called manifested and manifesting (or unmanifest) or, objective and subjective. The objective or manifested comprises all that is or has been accessible to the senses, the historical physical universal, in fact, with no attempt to distinguish between present and past, but excluding everything that we call future...The subjective realm (subjective from our viewpoint, but intensely quivering with life, power, and potency to the Hopi) embraces not only OUR FUTURE, much o f which the Hopi regards as more or less predestined in essence i f not in exact form, but also all mentality, intellection, and emotion, the essence and typical form o f which is the striving o f purposeful desire... It is the realm o f expectancy of desire and purpose, o f vitalizing life, of efficient causes, o f thought thinking itself out from an inner realm (the Hopian HEART) into manifestation (Tedlock and Tedlock, 1975, p.123-124). It is perhaps no accident that since doing and action are perceived aspects o f the masculine principle, and that the being and becoming are perceived aspects o f the feminine principle, that doing bears so much more significance than being in our patriarchal society. As Phillip Slater (1975) has noted Western society is founded on the oppression o f women and the values associated with them-wholeness, continuity, communion, harmony, humanism, feelings, the body, connectedness (p. 144). This pattern has carried over to most psychological models. Noting the androcentric emphasis in Western psychology, Carol Gilligan (1982) states: As we have listened for centuries to the voices of men and the theories o f development that their experience informs, so we have come more recently to notice not only the silence of women but the difficulty in hearing what they say when they speak. Yet in the different voice of women lies the truth o f an ethic of care, the ties between relationship and responsibility (p. 173).

The heretofore muted voice of the feminine principle loudly proclaims itself in the concepts presented as Sentient psychology. Sentient psychology develops an affect-charged framework that encourages sentient self awareness and offers a more universally applicable method to understand others. Although how we interpret SELF differs from culture to culture and among individuals ' within a similar culture, it is theorized in Sentient psychology that the emotional life vibrancy within all humans that can grow and transform has a general motif of patterns that is in common. Cultural norms and assumptions either encourage or discourage the in-depth development o f; certain patterns over others. The tremendous influence o f cultural norming cannot be negated. How a society conceives o f humanness is not only a primary determinant of morality but also the psychological blueprint for the purpose emphasis for our human interactions (French, 1985, p. 17). In the cultures that eventually became Western civilization, humans were set in opposition to nature and men were placed in power over women (French, 1985, p. 17). As Africa was the original source of the Western worlds arts and sciences it is from this heritage we can seek the alternative history o f human psychological truth (James, 1972, p.2). From our most ancient African roots the original blueprint saw the raison detre o f human civilization as the bringing o f Divine life into human life or the transmigration o f Divine mentality into human society (Sertima, 1984, p.49). Mystical participation was encouraged as actual sentient experience. Extensive documentation also reveals that in this version women were the repositories o f civilization, the keepers of the secrets o f society, the mothers o f gods, the manifestations of a universal feminine principle which saw the universe, the earth, and the subconscious as a womb for the expression of Divine will (Sertima, 1984, p.49). The later opposite conception o f human purpose that emerged in Western culture was that man was a ; material entity ... That the material heaven was the basis of mans paradise and that women, as weaker members o f that paradise were to be objects and not participants (Sertima, 1984, p.49). The logical mind rather than sentient experience became more and more valued as men were placed in power over women. The manifestation of the action-oriented masculine principle as dominant over the being in becoming feminine principle was the ultimate outcome and such a perspective has played out in our current psychological blueprint. When sentience was valued, women were everywhere the original mantics- the shamans, the ecstatic oracular prophets, the visionary poets. Mantrism is the natural art o f prophesizing, divining, receiving, and channeling psychic-biological energy (Sjoo & Mor,. 1987, p. 173). The earliest Goddess religions invited mystical participation, inspiration, and expansion o f consciousness. Spirit is the fruit (daughter/son) of the maternal tree... it is an electromagnetic energy force. In this view, spirit and matter are equally potent forces (Sjoo & Mor, 1987, p. 173). Spirit and matter are both real, and both can be created, dissolved, or transformed. In ancient societies the Great Mother was everywhere the symbol of the divine, tied by an umbilical cord or potentially electrified life force to her human children. Patriarchy created god religions. Patriarchal religions no longer invite participation...Instead they demand obedience. ... By separating spirit and matter, patriarchal ideology has reduced physical existence to a mere observable mechanism, so-called practical reality, while spiritual existence is discarded or abstracted into the imagination: or the idea. Or, as in the Apollonian solar-cults and in the theological tendencies of Buddhism, Judaism, Islam, and Christianity- spirit becomes sheer being or pure existence in eternity, or absolute good or some other intellectual 4

abstraction wholly unrooted in cosmic process. Wholly extracted from life like a sublime tooth (Sjoo & Mor, 1987, p. 172). Experiences o f sentient-connection to each other and to nature offered by the feminine principle cannot be totally eradicated in humans by mere mind ideas, however. Further, it took not just centuries but millennia before patriarchy gained domination over the minds o f people in large segments of the world (French, 1985, p.18). Because the feminine principle begins within, is sentient and perceptual, it continues to exist in the preconscious and occasional consciousness o f many o f us, both women and men. Sentient psychology is not new, but a neo version of what was the spiritually-imbued psychology of Western cultures most ancient African heritage. It is currently a philosophic starting place for what Wade Nobles (1974) calls African or Black psychology. He states African psychology is an effort to recreate a psychology of human beingness and has the potential to revitalize or be an alternative to general psychology (p.5). He goes on to note that by reclaiming the ancient African roots to psychology, we simultaneously are transforming psychology from essentially an explanation o f human behavior to an understanding and illumination of the laws o f the human spirit (Nobles, 1974, p.40). It is the illumination of some of the laws of the human spirit that Sentient psychology attempts to frame in the livable everyday terms so that intrapersonal and interpersonal understanding is enhanced. Sentient psychology will generate controversy not only as a feminine principle oriented theory influenced by ancient African roots but also because it assumes a psychological blueprint that includes that each person is bom with a life-vital sentient nucleus, or if you will, a human spirit. Sentient psychology makes this assumption without any religious intentions, nor does the premise exclude that new breakthroughs in brain research might shed light on why people have some o f the sentient experiences that they do. Although the ideas o f Sentient psychology might offer some type o f bridge over the chasm between psychological science and religion, the theorys emphasis is on human possibilities, expanded sentient perceptual acuity, deepened emotional resilience, and heightened sentient connection to others. However, ideas o f personal character choices, and social conscience, o f the possible impact o f transpersonal and cosmic unconscious, of archetypal symbols and dreaming arts, and o f the impact of world view on the development of moral imperatives are all included themes because they influence our sentient experience o f ourselves and our connection with other living things. Sentient psychology postulates that humans are greatly influenced by their world view defined by Sarbaugh (1979) as those things culture and social organization teach about: The purpose o f life The nature o f life and what constitutes consciousness The relation o f humans to each other and to nature and to the cosmos Time orientation, i.e. linear or cyclical, etc (p.41-45). Eisler (1987) notes that for many thousands o f years agricultural technologies evolved in Goddess worshipping societies symbolized by the feminine Chalice or source of life, the generative, nurturing, and creative powers o f nature- not powers to destroy- were given highest value (p. 43). Intuitive and mystical consciousness was valued and though Julian Jaynes suggests such earlier peoples were almost entirely right brained, the understanding of mathematics, astronomy, and 5

engineering visible in Egypt and Crete, and the sanctuaries at Stonehenge indicate that left brain operations existed (Eisler, 1987, p.75). All o f these ancient cultures believed in the Great Mother, and because the Great Mother was a historic reality, her psychological suppression must also be seen in historic terms (Sjoo & Mor, 1987, p.31). Sentient psychology recognizes that women- and furthermore, dark women- were the originators o f most o f what we know as human culture (Sjoo and Mor, 1987, p.27). Sentient consciousness as a human psychology model, has its roots in the feminine principle and in an earlier female oriented world order that was eventually suppressed by a male dominated order. It is | a Western and current version of human affect motif that Sentient psychology illumes while noting an indebtedness to a more ancient past. While societies symbolized by the feminine principle, visualized as a Chalice developed a partnership model o f social organization, nomadic bands in the harsh, unwanted, colder, sparse territories on the edges o f the earth called Indo-Europeans were developing a dominator model o f ! social organization (p. 49). In the dominator model, male dominance, male violence, and a generally hierarchic and authoritarian society developed within a social structure symbolized by 1 the glorification o f the lethal power of the sharp blade (Eisler, 1987, p.49). Technologies were ! aimed at destructive powers and a way of life in which the organized slaughter o f other human beings along with the destruction and looting of their property was the norm (Eisler, 1987, p.49). In order to destroy others, we must reduce our capacity for sentient connection and feeling. We must harden ourselves, while the other group is reduced in our minds to non-sentient beings, as well. The clash o f the cultures who valued the Chalice with the cultures who valued the sharp Blade was to effect our social organization, act as the historical root to racism, sexism, ageism, heterosexism, et al, and alter our conceptualization of human psychology. None of the isms were inevitable; they had to be learned and socially reinforced. A fairly recent archeological discovery o f Catal Huyuk, a civilization founded in 8500 B.C.E., in what is now Turkey, documents a Goddess worshipping society where women and men and people of different racial stocks worked cooperatively for the common good (Eisler, 1987, p.43). Racism and sexism were not features of the partnership model of social organization, as they still are predominant features o f the dominator model o f social organization that exists through to today. Because Sentient psychology involves affiliation ties to others and to the cosmos, it cannot be illuminated without struggling with our own attitude-prejudices, and without expanding our cultural consciousness and our human relations aptitude skills. The dominator model way of thinking needs to be replaced again by a partnership model way o f thinking, and alternative world view perspectives must be included or we place artificial limits on what we can feel and experience. Intuitive consciousness cannot societally flourish in an atmosphere where extreme ethos prejudice and oppression thrive. Therefore, a growing cultural consciousness with emphasis , on recovering from racism, sexism, ageism, and heterosexism are vital educational tools. For the most part, Sentient psychology is about the typical range o f affect experiences in humans and those experiences able to be brought to conscious awareness. If there is a sentient consciousness, however, then the experiences from normal to abnormal should be represented by degree on a continuum rather than by distinctive labels that distinguish the deviant from the normal. It has been 25 years since Ruth Benedict, noting the acceptance o f spiritual trance in other 6

cultures, suggested that social thinking of the present time has no more important task before it than that o f taking adequate account of cultural relativity. In both the fields o f sociology and psychology the implications are fundamental (Benedict 1960, p. 239). If we do not have a clear concept o f the sentient range and potential of normal humans, ideas of what constitutes abnormal are wrought with cultural prescription and potential prejudice. I f we assume that the human potential involves archetypes and what is usually unconscious, then the possibilities in Sentient psychology can include what might be considered paranormal. What in ancient times was experienced as our super-consciousness within which we perceived the Ithou o f the ego dissolving into the cosmic being of oneness, and whereby we received understanding, wisdom, transcending dualism, magic perception, and healing powers- is now wholly submerged within and termed the unconscious (Sjoo and Mor, 1987, p.29). C.G. Jung who believed that we were bom fully charged with potential patterns of human life which he named archetypes, delineated three levels of unconsciousness as follows: 1) the personal unconscious- comprises repressed emotions, feelings, ideas accumulated during childhood; 2) the transpersonal unconscious- makes up value orientations created and shared by all humans in response to ecological and historical challenges; and 3) the cosmic unconscious- the deepest level which connects the human to nature and the cosmos, making the universe a part of human nature and humans a part of the universe (Casse, 1980, p.34). I f any o f the unconscious levels are brought to consciousness, it can generate extremes of sentient-acuity and awareness, as less typical aspects of Sentient psychology. Although cultures and psyches are intimately related, we internalize cultural patterns differently. Therefore, in each person we should be able to find: a) b) c) a unique identity particular to each person (no two people are completely alike); a similarity of attitudes shaped by the beliefs and assumptions typical of the culture and micro-cultures, which the person belongs; that which is universal to all humans (Casse, 1980, p. 34).

It would seem that we would experience different sets o f affect patterns to correspond with each of these three, i.e., being conscious o f our own uniqueness, feeling the reflexive belonging of being attitude- similar to others o f our cultural groups, and the inherent sensorium of more universal emotional motifs, on a continuum from fairly common to more rare extremes. Assuming these premises, Sentient psychology describes a three dimensional human in affect patterning rather than the duality o f yin-yang or masculine principle/feminine principle. The three dimensions encompass the feminine principle and masculine principle. However, the dimensions are no longer a flowing duality but a choice laden process struggle between the differing affect sides o f our nature. The three dimensions are called the I, the ME, and the MYSELF. Together they make up an I-ME-MYSELF affect motif. The unique identity is formed by variations of dispositional features, variations of particular appearance, comportment, and mannerisms, variations in biochemical make up and genetic 7

attributes. It is demonstrated in the exhibition o f unique talents, skill areas, or intelligence quotients; by peculiarized needs, desires, and motivations; from body drive management (both conscious and unconscious); from the particular interactive integration with particular life or family circumstances and experiences; and from the life circumstances surrounding opportunities, educational changes, etc. All of these and more can factor into the unique personality equation* that goes into the I part o f the I-ME-MYSELF affect motif. Sentient psychology is not so much concerned with what goes into the making of a unique I, but what common affect patterns are exhibited that correspond to this particular aspect o f human reality. The affect dimension that corresponds to the unique identity will simply be called the I part o f the three dimensional human. What usually brings the I to sentient enlivenment is an action orientation to display, promote, or maintain a sense o f autonomy or intactness; or a doing orientation that urges accomplishment, or contends against others to defend the unique self. All of the sentient experiences in the I are focused on our own feel tone and unresponsive to the feel tone of others. They include adrenaline like fight or flight states, or puffed out body distending i sentience complete with a variety o f somatic reactions (i.e., heart palpitations, nausea, choking sensations, etc.). The I sentient states are all analogous to the autonomous side o f human experience. The corresponding affect dimension which makes us similar in attitude posturing to our culture groupings involves experiencing sentient interconnection to others. Jean Baker Miller (1976) identified the problem with the lack of affiliation-oriented language in psychology and suggested that originating in womens experience of relationships there exists a sense of self whose function it is to maintain attachments and interconnections. j The terms in which we conceptualize reflect the prevailing consciousness- not necessarily the 1 truth. This is true in the culture at large and in psychological theory too. We need a terminology that is not based on inappropriate carry over from mens situation (Baker-Miller, 1976, p.99). We need words that express the experience o f emotional interrelatedness. Carol Gilligan (1984) in looking at the way womens psychological development pointed to a history o f human attachment and to a sense o f relatedness and continuity, developed the concept of illuminating life as a web (p.48). Sentient connection or a body felt adaptive experience o f being on a common web or net that ties living things together is the experience that corresponds with the attitude responsive part o f ourselves. Humans are thus bound together by mood intermeshing threads, the most common of which is probably the buzzy elation that can be generated at large gatherings. The net is always in existence, but usually feels emotionally enlivened only by interpersonal extension and gratuitous emotional sharing. The awareness of the net can be as narrow as the initial spark o f mutual in loveness between two people, or as broad as social feeling and sentient rapport as human potential can generate. The affiliation orientation to this web-like net o f esprit allows us to be nuance receptive and able to reflexively blend into the mood-tone and emotive norming styles o f our families, or other cultural and social groups. This affect dimension is called MYSELF because we tend to experience ourselves separate from others only in reflection, as in I didnt feel myself today. The MYSELF aspect o f human nature makes us interpersonally flexible and sentient-imbued with the affect needs o f others. We nuance pick-up emotional impressions from the net with our own body sensibility. The MYSELF can also overwhelm us with strong or unusual affective content from the net. 8

In a simplified description, I is the action-oriented experience of an autonomous self, resembling, in part, the masculine principle. MYSELF is the affiliation-oriented experience of other-directedness, allowing for sentient connecting attunement to the net that ties people to each other and to other living things, resembling, in part, the feminine principle. What gives both o f these affect dimensions a life vitality is the third affect dimension that is a universal aspect to human sentience. In Sentient psychology the vital principle (human spirit) is called a sentient nucleus. The sentient nucleus operates as an emotional/perceptual hub to a more complex and perhaps more etheric (soulish) energy design o f human archetypal potential. There are four temperament types representing different body locations for each sentient nucleus. Each human has one of the four types of a sentient nucleus that among other things lends emotional resilience and perceptual mediation between the I and the MYSELF. The universal concept of a circle or archetype of wholeness divided into four elements, or four directions, or four moods with one of the four elements a part o f each human was identified by C.G. Jung. The symbology Jung (1973) noted was the profound significance o f the quatemity as having extended over the centuries and as a part o f Christian symbols, as well(1972, p. 3-5). The idea that a spirit vibrancy or life vitality principle in the metamorphic analogy o f one o f the elements o f fire, water, earth, and air was contained within humans was a part of the Egyptian mysteries (James, 1972, p.79). This idea was also part o f the original cosmology of the Taiainians o f Puerto Rico, the Mayans, Mexicans and other Meso-American people (Mendez, 1972, p.26). Many African tribes also suggested this quatemity. The Fali tribe suggested that we are all bound to the whole of the universe for each of us has within us one of the four great categories o f being which correspond to the four elements (Erny, 1968, p.31). The Dogon tribe of Africa believed that the four elements were not only applicable to the whole people; each tribe and smaller groups must display the same divisions, and it is believed the system is reproduced in every individual (Forde, 1976, p.89). The Plains native Americans who called themselves the People, described that among the People, a childs first teaching is of the Four Great Powers of the Medicine Wheel ...At birth, each o f us is given a particular Beginning place within these four great directions on the Medicine Wheel. This starting place gives us our first way of perceiving things which will then be our easiest and most natural way throughout our lives (Storm, 1972, p.6-7). This universal affect aspect o f the three dimensional human is placed between I and MYSELF because it acts as the body resilient emotional mediator between them. Analogous to I for the autonomous self, and MYSELF for the affiliation sentience, this dimension is referred to as ME, as in the expression, this is the real me. The ME sentient nucleus is the most genuine experience of our innermost nature in its temperament range of emotions and perceptions. There are four sentient nucleus types each initially emanating from a particular body location. The types are as follows: EM PATH-TYPE: This sentient nucleus is infused in the throat with the current feeling expressed by others, giving this person the ability to be easily emotionally moved and spontaneously sympathetic. M OOD VIBRANT-TYPE: The sentient nucleus in this person exudes a premonitional mood pulsating resonance from the lower abdomen connected to the sensory vibes on the net. 9

SENTIM ENT ABSORBMENT TYPE: This sentient nucleus ingests the feeling content of human interactions until the core sentiment bums with intense clarity from the stomach to a midchest heart-tube between the breastbones. INTUITION-TYPE: This sentient nucleus experiences a forefeeling stimulus heaviness in the upper chest to the clavicle area until revelational insights about others or events occur.

"I"

ME

MYSELF

Figure 1. The Three Dimensional Human I-ME-MYSELF is an affect-motif designed to encompass the broad array o f intrapersonal and interpersonal sentient experiences. The theory uses these simple symbols to incorporate complex concepts for their instructional value. An explicit and easily understood theory o f personhood can let us begin to educate ourselves about self and self with others despite other possible variables in personal affect intelligence and/or depth of sentient experiences. As well, the I-ME-MYSELF motif lends itself to assimilating intercultural ideas and can have multi-cultural applicability. The three affect dimensions each have their own identity forming awareness and growth and development functions. Cultures can emphasize any dimension over another, as can gender role prescriptions impact on this affect motif. For example, in Java the inner world of feeling (Me) and the outer shaped behaviors (I) are taught to be perceived as distinct realms. Javanese isolate the inside felt realm o f human experience, the flow o f subjective feeling which is perceived directly. They contrast this phenomenological immediacy with the external actions, movements, postures, and speech (Gardner, 1984, p.268). In Bali individuals are conceived in terms of the masks they wear, the roles they play in a continuing pageant. A clear decision has been made to accentuate the interpersonal, and to mute the intrapersonal, forms o f self (Gardner, 1984, p.269). The yogas o f India posit a theory of the development o f self which is far more complex and differentiated than any embraced in the west (Gardner, 1984, p.272). The Japanese cherish and dignify jikkan-real and direct feelings- and revere the person attuned to his own jikkan (Gardner, 1984, p. 273). The Navajos place especial premium on interpersonal ability (Gardner, 1984, p.273).

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In looking at the psychology o f human development in western society, autonomous separation to achieve external goals are valued over intimate attachments, particularly for men. The I takes precedence over MYSELF. A number of studies convey a view of adulthood where relationships are subordinated to the ongoing process of individuation and achievement and men are constricted in their emotional expression (Gilligan, 1982, p. 154). In western womens psychological development, there is a greater fusion of identity and intimacy (Gilligan, 1982, p. 159). This fusion is generally seen as a weakness in our society, but is a strength in AfroCaribbean society, where women are both more autonomous and more highly regarded than in western industrial societies and where autonomy is linked to a strong sense of interpersonal connectedness (Steady, ed., 1981, p.395-496). Women seem to be more MYSELF oriented than men in our culture, although MYSELF adeptness is generally not valued as it is in many nonWestern cultures. These are a few of the culturally sanctioned variables that might impact on the experience o f our own personhood. However, the I-ME-MYSELF affect motif is fundamentally trans-cultural, even if the balance between the three dimensions varies because of the different theories o f personhood. Despite our differences, we are remarkably similar in our intrinsic sentient human. The affect motif, I-ME-MYSELF, involves stimulus interplay amid the three dimensions. Suppose that we recept a visceral charge o f emotive stimulus in our ME while interacting with others. A choice, usually preconscious and culturally conditioned, is made. We either effectuate an actionoriented stance, puffing out the stimulus charge to an emotionally defended autonomous I, or we become further reception oriented, submitting our MYSELF to the net to familiarize ourselves with the what, who, and why o f the stimulus charge. Whichever choice we make, it is the original visceral process in the ME that is necessary to add emotive deepness to the I expression, or perceptual acuity to the MYSELF submission. The ME sentient nucleus interlinks volition to the choice to act from the I. It inter-joins will power to the yielding of MYSELF to the affective content of the net. There is yet a third choice when we experience a stimulus charge in our visceral ME. We can stay very conscious o f our emotional experience and perception, adding self knowing about our own intrapersonal process style. We have some moderating choice on how deeply we will experience emotions in our sentient nucleus. The three dimensional affect motif seems very adaptive, but because we have the ability to get into extensive mind dialogue with ourselves (left brain cognating), we can lose touch with our emotional process. We can lose track of the ME stimulus origin to either the I or MYSELF. Self centered or self justifying thinking can make our I become a semi-permanent emotional cocoon. In effect, we lose the will behind the will to act, and begin to act for its own sake. The farthest edge o f the distending puff around our autonomous I then substitutes as the vulnerable edge o f our pride. Any stimulus jangle to the outer walls in which we have enclosed ourselves is met with immediate fight or flight responses. We can also stay very concerned with the homeostatic self maintenance of our sentient I. Unwarranted aggressiveness and indulgent self pity are but two of the many possible disposition outcomes of trying to stay emotionally defended in our I, losing the ME resilience from within. Thinking mostly in shoulds can lock us into our MYSELF. When the will of the ME is not attached to being in our MYSELF, we can minimally become overly self conscious and agitated trying desperately to always fit in to the society or group affect norms. We can also get weighted down and depressed trying to carry the emotional needs and affect contents of others on our 11

figurative back, with no allowable way to assert our own emotional needs. If we are extremely attuned to the net without much resilience in our ME, we can even pick up paranormal or surreal content at times. In the extreme, this can cause a break from reality (which means we temporarily lose our I altogether), getting lost in the affiliation merger with phenomena on the net. These are a few o f the possible outcomes of getting stuck in our MYSELF. Sentient consciousness, and particularly self attunement to our particular sentient-nucleus type (ME), is an important step to intrapersonal growth and transformation. It is the ME that provides emotional mediation between the affect dimensions o f I and MYSELF. It is the ME that even in , its most dense and non-vibrant state gives us a familiar emotionally resilient sense o f ourselves, ; and that when most electrified becomes a metaphysical assertion that consciousness is not bound by the mind. Psyche in the word psychology means soul...derived from the Ancient African sakhu or illuminating the soul of being or the study o f the human spirit. (Nobles, 1974, p.12). It is a Western version o f Sakhu that Sentient psychology is directed towards.

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CHAPTER II WORLD VIEW ETHICAL IMPERATIVE VS. CULTURAL ATTITUDE PREJUDICE

Sentient psychology postulates that the emphasis on individualism in Western society has an affect limiting influence on our intrapersonal and interpersonal knowledge and skill development. Cultural biases in our conventional thinking create assumptions so implicit they are not challenged even by broad-minded and insightful psychologists. The consequences o f these unexamined assumptions are institutionalized racism, ageism, sexism, and other forms o f cultural bias (Pederson, 1987, p.16). Pederson (1987) notes some frequent assumptions that are ever made by trained counselors or therapists that lead to cultural prejudices: 1) A belief that there is a common measure of normal behavior. This has caused research data to defend abstractions that promote stereotypes; 2) The emphasis is on individualism; in China, for example, it would be normal to put the welfare of the family unit first; 3) There is limited emphasis on the interaction between a person and the environment; 4) There is over emphasis on independence; for contrast, the Japanese concept may encourages healthy dependence as normal for relationships; 5) There is an extreme dependence on linear thinking, where each effect is tied to a specific cause; in effect it encourages what to think, not how to think in wholistic abstractions; 6) The focus is on individuals problems rather than societal problems, thus the effort is to change the individual rather than become an activist to change wrongs in the system; 7) There is a neglect o f history; not only is the history o f ethnic and cultural groups neglected, but the specific history of victimization or trauma to individuals is neglected as life history information; 8) There is cultural encapsulation in our own group norms, our own academic disciplines, our own points of view (Pederson, 1987, p. 16-23). It might seem discouraging to consider that even persons trained in the process of therapeutic interpersonal persuasion are not free of cultural bias. Cultural attitude-flexibility is even a more acute necessity in Sentient psychology. To begin with, our most intense sentient consciousness is often a product of a life crisis. It might seem self evident, but the more we are in emotional pain, the more likely we can distinctly identify with a sentient experience of ourselves. We use words like crushed, devastated, heartbroken, etc. We tend to be most sentient aware in bad times not good. Otherwise, we are often much more conscious of a mind space in our heads, in what Jaynes (1976) labeled the analog I . The analog I is the left brained mind thinking part o f our consciousness where we make pictures o f ourselves, imagine ourselves, and even assign causes to our behavior which may be true or false, neutral or ideal (Jaynes, p. 63-64). The more we operate individually self interested, the less sentient connected to others, the more mind space dialogues in the analog I consume our conscious awareness o f ourselves. Therapists are no exception. Yet many studies significantly support interpersonal value convergence and specifically the therapists latitudes of acceptance as having more influence on the therapeutic outcome than professional degrees or a specific treatment 13

modality (Beutler, 1983, p. 29). Good therapy demands sentient connection within a changer and the changed adaptive style. Secondarily, the masculine principle in both its genuine action oriented form and its toughness form [attempt to overcome emotions] or aggressive distortion form far outweighs the cultural value ascribed to the feminine principle. World wide patriarchal values and perspectives are so pervasive, many people believe them to be inevitable. Such thinkers believe feminine principle oriented cultures became extinct because of the superiority of Western patriarchy ... or perished in the face o f a morality that was necessary to the development of civilization. (French, 1985, p.489). Yet from an intrapersonal and interpersonal intelligence perspective human life under patriarchal control has always been miserable in contrast to what we consider less advanced cultures (French, 1985, p. 490). Colin Turnball states that if we value above all else longevity, sophisticated technology, and material comforts, then we would find such cultures wanting. But if we value conscious dedication to human relationships that are both affective and effective, such cultures are way ahead of us (French, 1985, p.490). Patriarchal morality holds power (control) to be the highest good, and values qualities that tend to sharpen the male image o f isolation, individuality, and control. Virtue is equated with manliness; one proves ones manhood by demonstrating control over women, children, property, and other men. Other stratifications followed the first set and included other ideas o f superiority: skin color, wealth, religion, ethnic background, manners, dress (French, 1985, p. 18). It is feminine principle values that are most strongly connected with Sentient psychology. Female morals encourage a personal power, a survival of life mode, not necessarily ones personal life, but life itself, o f plants and animals and humans, the community, the tribe, the family, the children and offers food for the soul...offering compassion and support, touching, praising, loving (French, 1985, p.483). In a sentient description, feminine principle morality encourages an emotional life vitality gratuitously extended to others which brings the web o f interrelatedness to vibrant enlivenment. This form of sentient connection is at root to interpersonal belonging as well as to spiritual growth as mystical participation. The feminine principle is associated with bodily pleasure, nutriveness, compassion, sensitivity to others, mercy, supportiveness, all giving qualities. It is also the pole o f emotion, and also includes fury, raging grief, sorrow (French, 1985, p.93). Because all humans are three dimensional, all have sentient access to the intrinsic feminine principle, regardless o f female or male body. Because Western and American humans are mostly trained in masculine thought that is logical, linear, and goal directed we are as a society masculine principle or I oriented. If this is not always so in sentience, then it is so in the mind space of the analog I. Our internal mind dialogue takes up much of our conscious sense of self and, perhaps unfortunately, we can make up anything about ourselves and others in our minds where no one can question or challenge our thoughts. Anyone can develop this form o f consciousness as a predominant awareness. Self awareness and self analysis, plus a willingness to broaden an assumptive world view are a necessity for intrapersonal sentient intelligence development, while attitude flexibility and cultural ethos tolerance are important attributes for sound interpersonal intelligence growth. Intrapersonal skill development implies adding ME awareness to out I, while attitude flexibility demands MYSELF attunement. 14

To begin the process of development of personal intelligences, we must immediately face up to some very uncomfortable ideas. One is that we are all members of some in-groups which are antagonistic against some out groups. And we are all products of a racist, sexist, ageist, ethnocentric, and homophobic patriarchal culture. All of us, women and men, poor and rich, black, white, and people o f color, have been imbued with its values, its perspectives, and its taboos (French, 1985, p. 19). Further, we cognitively mix up beliefs from attitudes and from values; morality with ethics; and mind space (analog I) self justifying dialogue with genuine sentient-felt social conscience. We have not been taught how to think, only what to think, not how to be emotionally mature, only how to stay emotionally defended. Although social psychologists have greatly expanded theories of prejudice, most o f us are still using the 60s theory o f bigotry. Because many in the media and many politicians and other leaders focus on who is a bigot or what verbal comments are bigoted, we tend to focus on the bad others and not on the more sophisticated concepts of prejudice. In the 60s much emphasis was on identifying bigots or bigotry. In the 70s the impact o f social learning was explored. It showed that all people have attitude prejudices learned from parents, older siblings, teachers (especially in children from 5-12 years old), peer pressure in adolescence and the media. In the 80s, a major theory o f prejudice was the impact o f group conformity, where good people participated by silence or go along, get along behaviors to negative situations. By the 90s, institutional isms, came to the forefront when regardless o f intention, the outcome o f policies, procedures, norms of the status quo have a negative outcome on out groups. The 2000s looked at typical stages of group identity, both in in and out groups. The first defense most o f us use when we think of prejudice is to paint a picture of a bigot in our minds, then compare ourselves favorably. This keeps us from self analyzing our beliefs or attitudes for consistency. James Elder (1972) lists some defensive and distancing games we have probably participated in including: the definition game- we debate terms like racism for hours; it isnt the only problem game- we minimize the issue being presented in this manner; the instant solution game- we offer up quick fix humanism as a solution, before we feel too uncomfortable; the youve come a long way baby game- which emphasizes the great strides in recent years, while we relieve our own defensiveness. Probably the most popular distancing game is the find the racist or sexist culprit game. There are bigots. They tend to be rigid, are comfortable with the conventional values of their culture and are not willing to accept any deviation from them. They reject any feelings which might be construed as weakness, such as fear, show little self insight, and so have difficulty examining their feelings regarding aggression and sex (Breslin,1974, p.51). Allport identified a personality type called the authoritarian personality. Authoritarian personalities make up about 10%-15% o f any group. It is believed that authoritarian personalities were subjected to cruel or harsh childrearing practices, but as a reaction formation insisted in their own minds that their parents loved them and were always right. The transfer is then made to all authority. There is no room for ambiguity or confusion. The prejudiced person looks for hierarchy in society. Power arrangements are definite. The need for authority reflects a deep distrust of human beings. (Allport, 1958, p.382). The authoritarian personality type is consistent across group. Not only do authoritarian personalities dislike out groups, they can dislike members o f their own group, if they are an out group. Authoritarian women dislike other women, authoritarian blacks dislike other blacks, 15

authoritarian Jews dislike other Jews. Another feature o f authoritarian personalities is exhibited in extreme patriotism and religiousity. Many studies have discovered a close link between prejudice and patriotism ...to not have to lean on himself or think through ambiguous situations the authoritarian personality finds the safety and the definiteness he needs (in) lodges, churches, the nation (Allport, 1958, p.380). It would not be out o f belief context for the authoritarian personality to commit acts o f cruelty against objects o f prejudice. Such acts are easily justified in the limited thinking process, where grays do no exist. There is only right or wrong, good or bad. Prejudice is an attitude that may or may not exhibit in overt hostility. Combined with power it has the added ability to discriminate or deny to individuals or groups o f people equality o f treatment (Allport, 1958, p.50). Authoritarian personalities may be responsible for isolated acts o f cruelty toward others. However, even if there were not such individuals, neither discrimination nor attitude prejudice would be eliminated from society. Charles Hamilton and Stokely Charmichael were apparently the first to systematically probe the concept of institutional racism. Contrasting individual racism- illustrated for example by the actions o f a small band o f white terrorists bombing a black church- with institutional racismillustrated by practices which lead to many black children dying each year because o f inadequate food, medical facilities and shelter moved away from a focus on white bigotry o f individuals to the discriminatory mechanisms and effects that prejudice exhibits through institutions (Feagin and Feagin, 1978, pp.12-13). Intent to Harm may or may not be associated with the institutional effects or outcomes on out groups. Negative intent includes causing injury to persons or groups physically, socially, or psychologically. However, via institutional policies, unintended discrimination can be extensive in a modem society (Feagin and Feagin, 1978, p. 14). Systematically rethinking discrimination, includes awareness of social norming within institutions. Some theories o f prejudice depicting these negative effects and their causes identified by Feagin and Feagin (1978) are: 1. The interest theory o f discrimination- the desire or motivating force behind discrimination can be the desire to protect ones own privilege and power. The effects on out groups are as negative, as whether or not conscious intent to harm was any motivation or simply self maintenance o f personal or social status (p.7). 2. The inter-colonization theorists- places less emphasis on prejudiced individuals, and rather have underscored the way in which privilege was created in the process o f white European groups taking by force resources such as land (for example of Native Americans) and labor (for example, of African Americans) and using those resources to their own advantage...Originating in the European colonization beginning in the fifteenth century the uneven spread o f technologically among advanced and less advanced groups particularly in the sphere o f military technology and Firepower underdeveloped whole continents. An addition to colonization is the internal colonization which provided the underpinning for institutionalized arrangement for non-white cheap labor, and sexual colonization that mandates the subordinate situation of women. Both internal race and sex colonization 16

involve control defined by birth, in a societally stratified relationship o f dominance and subordination (p.9-10). 3. Institutional racism/sexism- is the process whereby privilege becomes institutionalized, that is, it becomes imbedded in the norms, (regulations and informal rules) and roles (social positions and their attendant duty and rights) in a variety o f social, economic, and political organizations. The institutional emphasis is less concerned with the origins of discrimination but the imbalance in privilege incorporated in our societal mechanisms. Inequality is built into the system (p. 12). Individual racism is intentional. Institutional racism has more extensive consequences, however, unintentional. The terms sexism, ageism, heterosexism, et.al, can be substituted in these definitions. Attitude prejudice is the third type and the most critical to the development o f personal affect intelligences, which is not to negate the activism necessary in a humane society to eliminate institutional isms. Attitudinal prejudice in this case refers to a negative attitude toward a person or group based upon a social comparison process in which the individuals own group is taken as the positive point o f reference (Jones, 1972, p.7). We all have attitude prejudices. They are caught from our social learning. Using racism as an example of prejudice: Cultural racism is the individual and institutional expression of the superiority of one races cultural heritage over that o f another (Jones, 1972, p.6). Sexism, heterosexism, ableism and ageism are also impacted by ones own point o f reference being held in high regard, while the ability to see from anothers experience is negated. To combat all three types of isms requires new value assumptions and new social learning. Social learning can be used for positive ends as it has been used for negative. How to think plays a role in the social learning development of prejudiced personalities. The cognitive processes o f prejudiced people are in general different from the cognitive processes o f tolerant people. In other words, a persons prejudice is unlikely to be merely a specific attitude toward a specific group; it is more likely to be a reflection o f his whole habit of thinking about the world he lives in (Allport, 1958, p.170). The prejudiced person tends to think in terms o f good/bad, right/wrong, win/lose dichotomies. Therefore, the dynamics of being opinionated, and the dynamics o f limiting emotional ties are woven together to form an affect retarded lifestyle. The intention o f this person in cross group communication is not to share experiences, or to help deal with feelings. The intention is often to minimally ignore or avoid the other person, to disrupt efforts to establish interdependent activity, and to dominate the relationship through put downs (Sarbaugh, 1979, p. 13). The opposite is also true. About 10%-15% o f cultural groups exhibit a tolerant personality or an anti prejudiced activist attitude toward prejudice and discrimination. (Some newer studies raise this figure to as high as 25%). Such personality types exhibit empathic abilities, self insight, tolerance for ambiguity, and an affiliative philosophy of life (Allport, 1958, p.411). In effect, tolerant persons can utilize their own feminine principle. An affiliative philosophy allows us to be three dimensional in human affect terms. Our MYSELF can recept and respond to the concerns o f others, while our ME feels the universality o f the emotional sentience being expressed by other human beings. That is, hurt feelings, anger at injustice, grief and love exist in all cultures. There are not, o f course, just two types o f personalities, but rather degrees and shadings of the prejudice syndrome and o f the tolerance syndrome (Allport, 1958, p. 171). The process of unwinding where 17

our prejudiced beliefs come from can help us develop cognitive tolerance in our I and also attitude flexible behavioral responsiveness in our ME-MYSELF. How to think has to begin with understanding how to differentiate cognitive beliefs, from our emotive attitudes and from the values (abstract ideals) or value principles we hold in high priority. Beliefs include our conscious cognitions about self constancy (what we think about who we are); person constancy (what we believe about the nature o f humans) and; object constancy (what w e believe is true or rational about the physical and material world) that represent a set o f learned concepts about the physical reality, social reality, and the nature o f self (Rokeach, 1980, p.6). We tend to believe many things are 100% consensus beliefs that are in reality 0% consensus beliefs, even on such basics as the nature o f physical reality. An anthropologist asked an Ojibwa Native American, Are all the stones we see about us alive? The old man reflected a long while and answered, No, but some are. Thus, Ojibwa do not insist on a consciously formulated theory about the nature o f the stones. Far from being more simple-minded, it is a type of cognitive tolerance that leaves a door open that our orientation on dogmatic grounds keep shut tonight (Tedlock and Tedlock, 1975, p.88). There are four types o f beliefs, i.e., 100% consensus beliefs are such concepts as you need air to breath. ...0% consensus beliefs include such concepts as there is one right God. Indeed, this is often presented as a 100% consensus belief. A uthoritarian beliefs are things we believe because authority figures told us to believe them, i.e., parents, church, teachers, media, etc., and are most critical to our thinking about prejudice. The rudiments o f many prejudiced tapes are poured into our brains by the same youthful age that coincides with the belief in Santa Claus and the tooth fairy, and many o f our negative tapes about other groups are about this cognitively sophisticated. The role o f the media is perhaps more subtle than parents, church, or teachers in teaching ; prejudice, but media representatives represent the dominant ideologies. Many topics are associated with threats to dominant culture interests and goals; ethnic events are consistently described from a White majority viewpoint; racism o f the elite or by institutions are seldom reported; negative and spectacular events get undue attention (Dijk, 1987, p.44-45). The fourth type o f belief is m atters o f taste (Rokeach, 1972). These beliefs should be inconsequential but dress for success and other materialistic marketing have given this type o f belief much emphasis. What all but the authoritarian personalities can do is to derive more workable and realistic beliefs as we add life experiences and get new, more comprehensive social learning. If we have some cognitive tolerance or conscious flexibility to opposing points o f view, we gradually become less literal and concrete and more able to synthesize new information or ideas. At puberty, an easy example is if we were taught by a person in authority that masturbation would cause our fingers to fall off and we masturbated, we may have felt fear as we watched our hand closely for the next several hours. However, when the fingers did not fall off, we realized that persons in authority do not always tell the truth, nor do they always know everything. We derive a new opinion from our new life experience. The limits o f how far we can see are often imposed by social learning. Piaget discovered that at seven, a child would say when asked if Swiss, no Im Genevese; by eight years old the child would say Im Swiss, but not Genevese; by ten Im Swiss and Genevese because Geneva is in Switzerland; and by eleven years old there is an emotional valuation as follows:

18

I like Switzerland because its a free country- our neutrality makes us charitable; the French are not very serious; Americans are rich and clever: Russians are always wanting to make War (Allport, 1958, p.44). The emotional valuations are learned from teachers and parents. The reason children rarely enlarge their sense of belonging to encompass all humanity, is that persons in authority with whom the child interacts rarely enlarge their own sense of belonging. From a psychological point o f view, positive social learning could greatly improve learned prejudices. Most cognitive limits are taught by the culture. Most prejudiced beliefs that are consciously cognitive can be greatly impacted by new knowledge. Different value-assumptions, ideas and ideals can challenge our current level o f information. We cannot become broadminded without a willingness to challenge our existing concepts and live with the initial discomfort generated by startling new facts. It is not just our belief systems that make our minds open or closed to information or stimulus, but how strongly our belief system is protected by disbeliefs. This happens with such ideas as whether the Bible is literal. Many members o f the various faiths tend to literalize religious truths, to distort their significance, or to completely reject other contradictory facts. The apparent widespread inability to entertain a flexible approach, examining each significant religious event in terms of its own inner logic illumined by historical and form criticism seriously deters religious growth, and forces upon many religious leaders the acceptance o f religious retardation as the norm (S.W. Cook, ed., 1962). Many current theologians are struggling with how to encourage a broadened search for truth without overwhelming the faithful with facts that counter set beliefs. Other religious leaders, however, not only encourage literalization, but discourage independent thinking, by emphasizing disbeliefs- sources other than the prescribed, and persons who note those sources become Satan inspired or evil. Confirmations of truth are seen in remote events, while everyday experience is discounted. Other historic or scientific facts are discounted as Satans influence. One is taught to fear or hate people or groups who espouse different ideas. The closed circuit logic is only effective when used with a series o f conscious disbeliefs and character attributions about others. Those with closed belief systems approach new experiences differently. Frequently they find new ideas, situations, even opportunities threatening. Rather than confront the meaning of the experience, they use one o f several means of avoiding the impact. One device, as Postman suggest, is by perceptual defense against inimical stimuli. Another means is to narrow, distort, or ignore the content and meaning of the experience, and thus make it fit comfortably .into their preformed value system. This distortion in the assimilation of ideas Maslow concludes, wards off threatening aspects of reality and at the same time provides the individual with a compensatory feeling that he understands it. Those who have a closed belief system find it difficult to distinguish between information received about the world and information received about the source. This confusion makes it very difficult to evaluate the information properly. Fromm concludes that the more individuals become disposed to accept closed ways of thinking the greater becomes their need for recognition and power. Rokeach describes as open-minded the degree to which the person can receive, evaluate, and act on relevant, outside information, on its own intrinsic merits, unencumbered by irrelevant factors in the 19

situation arising from within the person or from the outside (S.W. Cook, ed 1962 p.8). Objectivity, i.e., relying on factual and analytical observation is never free from value assumptions o f the observer, however. What is meant by factual or analytical is not necessarily factual or analytical depending on cultural background. To factually focus on a here and now existing situation means in European cultures looking for meanings in theoretical concepts; in North American cultures relying on spoken words and professional background; in African cultures looking at the environmental interrelationships; in Asian cultures meanings are within people; in Latin American culture touching aids the communication sharing process to glean the facts (Casse 1979, p.43). In analyzing strategies and tactics, European cultures are deductive; North American cultures inductive; African cultures process oriented; Asian cultures integrate polarities and contradictions; in Latin American cultures faith is valued, generating a certain fatalism (Casse, 1079, p.43). In order to learn how to learn we must do less passing o f value judgments based on comparisons, and rather be more event descriptive; we need to assume fewer motives and make fewer attributions about reasons for behavior especially in culturally different people. Rather, we need to ask people more open and direct questions about why they did what they did; and we need to stop trying to make immediate logical sense out of everything and rather just be open to experience and tolerant o f ambiguity (Casse, 1981, p.113). Even phrases like be objective or analyze the facts are culture bound. Projection is another major distortion of how to think involved in closed mindedness and , prejudice. Projection may be defined as the tendency to attribute falsely to other people, motives, or traits that are our own, or at least explain or justify our own (Allport, 1958, p.360). Jealousy and envy can lead to thinking ill of someone else of another group. There are genuine experiences o f victimization that require emotional catharsis, but staying lodged in a bad culture, bad group, and bad others mentality might keep a false sense of virtuous self esteem alive, while our thinking becomes a tightly woven net of cognitive defenses. Conscious cognitive projections onto groups o f others not only closes our minds, it also shuts down our ability to' feel and thus to grow ( our own sentient person. Such close-mindedness often causes emotional insecurity and high " anxiety when attempting interactions in any unfamiliar settings or circumstances. Attitudes are less cognitive than beliefs and are more comparable to a theory or frame of reference (Rokeach, 1973, p. 130). In this way, we catch our culture. That is, culture is not so much taught as it is caught from social norms and societal influences. It is not the what of belief-thinking but the why that forms attitudes. The functions of prejudicial attitudes adapted from Katz (1960) are: 1) The utilitarian or adjustment functions. We tend to want to be well liked, and to operate within the familiar, where ways of behaving are comfortable. Much effort is demanded when interacting with people who are not familiar with the same way of doing things. Thus, we have a tendency to stay in our own group, to avoid feelings o f discomfort (p.43). 2) The ego-defensive function. As part of socialization, people believe that they have grown up in a culture where proper behavior is practiced. These people may look down upon 20 ;

members of other cultures (or social classes within a culture) who do not behave correctly! (p.43). 3) The value-expressive function. People hold emotional and cognitive attitude prejudices because it is the way that they express the aspects of life which they highly prize organized around the notion that who we are, is the same as our value expressions concerning religion, government, society, and aesthetics (p.43). 4) The knowledge function. Rather than let in the discreet stimuli of interactions, we categorize others and groups in a way that makes sense to us. We tend then to treat everybody according to a category, thus we speak of conservatives or Marxists or academics. Stereotypes will always be a factor in any sort o f communication. A refusal to deal with them is a refusal to deal with one of the most basic aspects o f communication. The difference between organizing the world into stereotypes and negative prejudices is that the latter refers to generalizations about others groups which are negative, often hostile, not based on first hand contact, are often misinformed and are always overdrawn (Brislin, 1978, p.43). Cultural attitude prejudices are formed as generalized frames o f reference encouraged by the formation of in-groups combined with an ethnocentric orientation toward out groups. If 10-15% o f persons in a normal curve are authoritarian prejudiced in their thinking, and 10-15% are tolerant or anti-prejudiced in their thinking, that leaves about 80% who act in attitudinal ways reflexive o f prevalent group norms without much independent thinking in any direction. A major theory of prejudice is group norm conformity. It holds that all groups develop a way o f living with characteristic codes and beliefs. ... The theory holds that both gross and subtle pressures keep every individual member in line. (Allport, 1958, p.38). As the Solomon Asch studies demonstrated, group conformity can influence our behaviors even in stranger groups. In a study, given simple tasks, of even subjects all but the fifth were accomplices o f the experimenter. Those going in front o f the fifth subject deliberately gave a wrong answer at times to the tasks. The pressure was then on the fifth subject whether to conform to the wrong answer. Only 30% of the real subjects never conformed, while 55% o f the real subjects conformed on at least one simple trial, denying their own perceptions to fit into a stranger group. Conformity is likely to increase dependence on the status, similarity, and apparent expertise of group members (Brigham, 1986, p.114-115). It does not require much thinking to generate attitude prejudice conformity. Rather pressures to conform to negative norms make majority groups behave worse than they might act as individuals. Many conformists have no deeper motive than to avoid a scene, finding themselves with prejudiced people, they string along (Allport, 1958, p.273). They sanction behavior they would not ordinarily approve by their inaction or silence. The norming behavior of 80% o f us is called situationally sensitive. That is, in the face of an out group member, most of this 80% group know how to conduct themselves appropriately. Not only do negative norms continue to pervade our social environments, we seem to have developed an attitude o f no harm, no foul. There is, of course, a harm and a foul, because our group norms stay very negative, and we are perceived as part of that negativity. Mens communication patterns are case in point. Rating womens body parts and other locker room conversation is a fairly common theme in many male work and social groups. Misogyny is 21

always permitted and is a dependable source of humor and relief; "... language that debases or diminishes women provides men with an old secure ground for superiority. There is little language that diminishes men. Terms o f reprobation can be taken as matters o f pride- like stud...the worst terms are to imply feminine qualities such as pansy or fairy (French, 1987, p.312). When men are asked as individuals if they actually believe they are behaving correctly, and if they would like their wives, daughters, mothers, and women friends to be exposed to such treatment, many will agree that the behaviors are wrong. The group norms tend to be more negative than the individuals. Conformity to the negative norms allows a biased atmosphere to continue. Conformity allows women to be objectified and encourages an environment where one in four women are rape victims. The ultimate outcome, regardless of the intention o f this behavior, allows for an unsafe environment for women in our society. Violence is always an outgrowth o f milder states o f mind (Allport, 1958, p.56). If we conform to negative norms we are responsible for the negative aura created in which extremes o f prejudice can take place. Group members must share some o f the guilt for the negative aura where isms go uncontested, unless they are willing to censure their own groups behavior. If we want to be perceived as more sensitive it must be demonstrated in our behaviors. Extreme conformity has led to some of the worst examples o f human behavior. At Auswich concentration camp gas chambers and ovens, working 24 hours a day, exterminated as many as 10,000 human beings daily. The victims were mostly Jews, and the deliberate genocide represented what Hitler had called the final solution. Rudolf Hess when asked about receiving orders to direct this operation denied any feelings because SS men were not supposed to think (Allport, 1958, 274-275). Loyalty and obedience were more potent than every rational or humane impulse. There is a Rudolf Hess part of all o f us, and we need to know that fanatic ideology may engender conformity o f incredible tenacity (Allport, 1958, p.275). For interpersonal growth and development it is necessary to build a social conscience into our affiliation attitudes. Where conflict exists between conscience on the one side, and with custom and prejudices on the other, discrimination is practiced chiefly in covert and indirect ways (Allport, 1958, p.56). Situational sensitivity becomes the modus operandi for the majority of people. It is, however, very confusing to decide when to believe in equality and when not to believe in equality. This means that the cultural assumption that the isms do not effect in groups in negative ways is wrong. There is harm and foul to in-groups as well as the obvious harm to out groups. In studying the consequences of racism on white Americans, Bowser and Hunt (1981) conclude that racism may have provided a certain short-term differential status and material benefit to some Whites, but the hierarchical social reward structure it has helped to sustain has worked to distort the perceptions of the long term interests and even the more immediate needs of the white working and middle classes, if not o f all Whites (p.252). All the isms or prejudices that stigmatize out groups effect the psychological well being o f dominant culture in groups as follows: By promoting ignorance By aggravating psychiatric disturbances By losing opportunities for social progress where there are overlapping interests By basing orientations to reality on distorted views By allowing false fears to control and limit our lives By the stunting o f human potential caused by inauthentic personal and social relationships 22

 By moral and social confusion causing uncertainty about feelings about self, others, the world By fanning insecurity, forcing us to act cautiously and indecisively. (Bowser and Hunt, 1981, p. 282-83). Conscious attitude prejudices can be impacted by interactions with socially or culturally different people. But, much o f our attitude presentation is unconscious, and simple things like body space needed for interacting can cause discomfort if someones pattern is not like our own. We use attitudes to indicate our social receptiveness to others. Attitudes, themselves, are often categorized. We say so and so has a good attitude, or a bad attitude, or has copped an attitude, all as attitude descriptions o f the responsiveness we experience in the human dance o f interaction. We elicit responses from others by our attitude postures, and we can elect to become attitude flexible. Attitude-flexibility is the effort to learn about other cultural frames of reference, to become aware of our own learned frames of reference, to struggle to decode attitude posturing as we would learn a new language, to self observe ourselves as a human conveyor o f messages, to risk feelings through self disclosure, and to submit to the affectivity of an interaction in order to read events properly. In interactions between dominant culture and minority culture persons, attitude flexibility requires awareness o f key cultural variables. Attitude characteristics in the communicative act include 1) language and code systems; 2) beliefs about the world and the people in it; 3) the perceived relationship among two groups; and 4) the perceived intent of the transaction (Sarbaugh, 1979, p. 13). Obviously, familiarity with the language facilitates communication, but code systems are also critical to inter-group communications. The degree that many Americans are ethnocentric is observed with language. Until recent times, perhaps the United States has been the only country in which to speak two languages was a mark of low status (Stewart, 1972, p.27). Although language is an important communication variable, simply learning another language does not necessarily mean that shared meanings are always possible. Language influences what one perceives and how it is interpreted:, and therefore does not make for easy translations. The W horf hypothesis notes this phenomenon system variables that interfere with language transactions. Precise measures of time are important in our culture and our language:, but a more cyclical time orientation precludes precise language about time in many other cultures (Sarbaugh, 1979, p. 14). General beliefs about the nature o f the world and the nature of humans constitutes world view and in interactions can strongly influence role expectations. It is here that the difference between assimilation that requires taking in parts o f the new environment to supersede ones own culture and accommodation as an attitude-flexible behavior occurs. Accommodation does not imply that we must negate our own norms or style, nor see it as in any form as less than. Rather accommodation requires an adjustment or complement to our existing sets of patterns so that our model of the world can accommodate more than one view. In the process o f interacting, reassessments occur among effective communicators so that more accurate judgments o f and responses to the other person becomes possible (Sarbaugh, 1979, p. 17). Relationship variables include cooperative or competitive modes in operation which effect trust and level o f anxiety. As well, egalitarian concerns impact the relationship dynamics, as does the perception o f shared goals versus conflicting goals. Intent is rarely made explicit and can include such pairings as sharing sharing, sharing - disrupting, sharing - dominating, etc (Sarbaugh, 1979, p.33). 23

In referring to comparisons between cultural groups the terms dominant culture is used to mean the attitude style which is most accepted or most prevalent by those in power. Obviously women are not really a minority in numbers, and if we review every ethnic and cultural grouping, IrishAmericans are a minority, Swedish-Americans are a minority, etc. In South Africa, the dominant culture group before apartheid fell represented those with the political, economic, and military force which are whites, although by actual numbers whites are a small minority. The term out group is not intended to evoke emotional valuations but merely to aid in description o f the group in power from the group not in power. Adapting from Allports (1958) eclectic approach to theories of prejudice, (Figure 11, p. 202) where he postulates that history, socio-cultural factors, socialization, and personality dynamics all contribute to attitude-prejudices, the following diagram is introduced to aid us in re-educating ourselves.

Figure 2. The Telescope The eyeball at the fat end o f the telescope indicates what happens to even the most well intended o f us when we say things like I treat everyone as an individual. What that really means is that we treat everyone as ourselves, and although well meaning, what we are doing is using ourselves as the human measure for the average person. The more different others seem from ourselves as the barometer of normal, the more we can justify a blame the victim morality and still feel open-minded or kind. The eyeball looks through the telescope from the fat end, and each marked lens has the potential to distort our perceptions of the person at the other end. 24

WORLD VIEW To show how much this form o f ethnocentrism exists is obvious in all of our major developmental psychological theorists. This is the bias that leads Piaget to equate male development with child development (Gilligan, 1984, p. 10). It is also the bias that allowed Eriksons observations to note sex differences, but proceed as though male development was the standard. His chart of life cycle stages remains unchanged: identity continues to precede intimacy as male experience continues to define his life cycle conception (Gilligan, 1984, p. 12). Autonomous individuality supersedes intimacy skills development, and this broad world view perspective is perceived as the normal way to be in current western psychology. Anyone who does not operate according to this perspective is considered somehow inadequate. Seeing from only one set o f world view eyes make us culturally biased. Our conscious experience is that seeing is believing, that we believe something when we see evidence o f it. In contrast, research shows that believing is seeing. We are more likely to see what we already believe and may fail to see what we do not expect....perceptual bias and invisible discrimination do not indicate conscious prejudice or ill will. For the same reason, they cannot be overcome by sincere egalitarian beliefs or good intentions alone.... Conscious effort is involved, and being aware o f bias is the first step toward counteracting it (Geis, Carter, Butler, p. 12-13). Through socialization, education, and the many forms of mass communication and the media, majority group members have been constantly confronted with repeated negative stereotypes and ethnocentrism. Even, or maybe because of, their most innocent or subtle forms, such stereotypes provide dominant culture models of the ethnic situation and its participants. The mass communication o f these models explains why they can become a dominant consensus (Dijk, 1987 p. 47). World view is the largest lens on the telescope. World view is a compilation of cultural ethos caught from our proverbs and norms. Examples of American ethos (group values) discovered through American proverbs as follows:

Proverbs Cleanliness is next to godliness A penny saved is a penny earned Dont cry over spilt milk Waste not, want not Early to bed, early to rise God helps those who help themselves A mans home is his castle (Kohls, 1981, p. 13)

Ethos Cleanliness Thriftiness Practicality Frugality Diligence Initiative Privacy; private property

How different it would be to grow up hearing proverbs from the Tao, a very old Chinese text. Examples include: All things go through their own transformation. There are ways but the way is uncharted. The way conforms to its own nature. Truly, a cart is more than the sum of its parts. 25

The world may be known without leaving the home. The farther you go, the less you will now. (Casse, 1982, p. 7-8) Partly because o f the African roots to European culture, the two world views most prevalent in American culture are Eurocentric and Afrocentric. A comparative world view schematic adapted from Nobles (1974) appears as follows: E uropean W orld View I emphasis: Individuality; Uniqueness Economic status (Materialism) African W orld View We emphasis; Groupness; Communality Affective Status (Interpersonal Skills and Wisdom) Cooperation; Survival of the Tribe Responsibility for Others Good o f the Group; Harmony with Nature

Psychobehavioral coding Virtue

Competition; Survival o f the Fittest Respect for the Rights o f Others Good o f the Individual; Control over Nature (Nobles, 1974, p.20)

Values & Customs

Moral Imperative Ethos

Competition and greed have been easier to sell around the world than cooperation and commonality so any examples can be contradicted by other examples. However, the imagery visualized on our television screens of mush buckets being passed around to groups o f starving people in Ethiopia, none o f whom are tromping on others or grabbing more than their share, stands 1 in sharp contrast to the picture of the lines o f Americans waiting to buy cabbage patch dolls a few Christmas seasons past. While a particular world view is neutral in and of itself (not subject to good or bad dichotomization) the survival of the fittest mentality to the exclusion of group responsibility has had and continues to have terrible outcomes. If I dump chemicals in your backyard where your children play, so that I can afford to send my children to Harvard, so be it, goes this mentality. The opposite world view perspective can also have negative effects if individualism is discounted. ! To promote my groups ideals while unfettered by ideas about individual culpability, I can strap on a bomb and blow up fifty American tourists traveling in the Middle East. For my group ideals to win our over your group ideals, all individuals (including myself) are expendable, goes this mentality. It would seem that as our I-ME-MYSELF human affect-motif has both an autonomous capacity (I) and an interconnection ability (Myself) to keep us balanced, so our I focused European world view perspective would be enhanced by balancing it with the African world view. 26

The experiences o f separateness or attachment are strongly influenced by world view. A set of social attitudes associated with the African world view are related to attachment, as the social attitudes o f the European world view are associated with separation. These social attitudes mark the beginning of conscience if conscience is, in part, a value orientation to others. The two major moral imperatives emanating from these social attitudes as defined by Gilligan (1982) are: Separation Respect for the rights o f others: To protect from interference the rights to life and self fulfillment. Attachment Responsibility for others: An injunction to care, a responsibility to discern and alleviate the real and recognizable troubles o f the world (p. 100). Black psychology observes that the orientation to attachment for American blacks encourages the absence o f competitive attitudes, a pervasive sense o f caring, and an affective orientation which helped to give strength to each other to deal effectively and innovatively with racism in pre and post slavery (Nobles, 1974, p.35). Gilligan (1982) notes that the subsequent moral imperative caused by this affective orientation are also reflected differently in the voices of women than in men. Western women o f every color carry some of the value orientations associated with the African world view. Womens greater orientation toward relationships and interdependence implies a moral understanding that recognizes attachment and caring in the human life cycle. A womans place in mans life cycle is to protect this recognition while the developmental litany intones the celebration o f separation, autonomy, individuation, and natural rights (Gilligan, 1982, p.22-23). Mens experience is given credence over womens experience. The actual experience o f the different moral imperatives plays out in daily life. Many men experience themselves in their action oriented mode while living behind emotional walls. If a mixed group was sitting in a classroom setting participating in a human relations training and a man with a large pink bow tie entered the room and sat on top o f a desk nervously twitching, the rest o f the group might find him strange. However, most men would soon go about the business at hand, demonstrating a type o f tolerance for unique or unusual behavior that is based on a policy o f non-interference. As long as the man in the pink bowtie stayed within his separate walls, not interfering with anyone or with the training, the moral imperative of respect for the rights of others would prevail in their minds. Backed by an ethic of fairness, i.e., everyone should be treated the same as long as they cause no disruption to the autonomy o f others, men often exhibit a type o f tolerance for difference that eludes many women. Many women, in this same group might experience a sentient reaction to the man with the pink bowtie twitching on the top o f the desk. They might be caught whispering to each other, why doesnt he sit down like everyone else, or where did he get the bowtie, and etc. The negative aspect o f sentient attachment is that your brain might understand fair play and non interference but the experience of being isolated behind walls is simply not the usual sentient experience. Rather as though connected to a spider web or fish net that strings everyone together, the jangle o f the man in the bowtie twitching on top o f the desk puts a jangle on the net, followed by more tension until the sentient experience feels terrible. Without a language to explain the tension experience, many women verbalize judgmentally about small things, like blaming the pink bowtie as the cause for the negative atmosphere. Women clearly have something to learn from the moral imperative o f 27

respect for the rights o f others that seems to come more easily to men, whose energy walls provide ; boundaries. To quickly see the other side, and to understand the other moral imperative, responsibility for others, is to simply have the same man with the pink bowtie suddenly slump down in his seat, with tears of sadness running down his cheeks. Now the walls of men become a severe handicap. Likely some o f the men would think to themselves, I hope one of the women takes care o f that, while others may stiffen behind their walls. Indeed the same women who may have appeared intolerant, but a few minutes before, could easily follow the string o f feeling right over to the man with the large pink bowtie to offer emotional comfort or assistance. An ethic o f care is the mode necessary in this situation, and the cultural training o f women equips them for this moral imperative. Responsibility for others, or responsive helping with the real hurts o f others comes naturally for many women. For many men, climbing out o f their walls and going over to someone, to shout over his wall are you all right seems arduous indeed. To understand how the tension between responsibilities and rights sustains the dialectic of human development is to see the integrity o f two disparate modes o f experience (Gilligan, 1982, p. 174). This example, perhaps, can make us realize that valuing cultural diversity and learning to accommodate to different ways does not detract from us, but rather expands our human and humane capacity. Women and men have much to learn from each other. O f course, there are many examples o f men (and people) who do not operate from respect for the rights o f others, committing acts o f physical and/or sexual aggression like bullies with no moderating fairness, let alone care. There are women (and people) who do not feel a pull to responsibility or interpersonal care for others on the net, who can emotionally detach seemingly at will to the analog I of the brain, where self justifying any behavioral or verbal meanness to others has not even the redeeming value concept o f fair, let alone care. For the most part, however, we are limited in world view growth potential only by the strength o f the barriers we have caught from cultural training. HISTORY The tie between the African world view and womens process style has historical roots as well as cultural training as we move to the next lens of the telescope. Although many European cave dwellers strongly appear to have believed in a great Mother Goddess or Giver of all by the figurines, burials, and rites preserved in cave sanctuaries for over twenty thousand years (Eisler, 1987, p.2-3) by symbolic imagery, as well as history, Western culture seems to have transited from a Black Goddess to White Male God. For those of us taught that ancient history began with Greece and Rome, it is startling to realize that it was only the early part o f the 19 century that history was completely revised to promote European superiority, systematic racism, and antiSemitism (Bernal, 1987, p.411-442). Not only were the pyramids and libraries o f knowledge being built in Africa, while little comparable was happening in Europe, there is indisputable evidence that Africans were present, and played significant roles in the development of early European cultures.... Some like the Twa, (more familiarly known as pygmy), have been occupants of Europe for tens o f thousands of years (Sertima, ed. 1987, p.232-233).

'

As well, British literature and mythology concurs that the original inhabitants o f the British Isles were not Celts but Africans who made profound contributions to architecture, art, mythology, , mathematics, astronomy, medicine, theology, etc (Sertima, ed., 1978, p.239). As well, the 1 physical evidence for an Ethiopian (black African) presence in Greece and Rome is compelling 28

and extensive...religion, astronomy, sciences, architecture, medicine have African parenthood (p. 83). John Williams documents that Socrates, Plato, and Aristotle among others confiscated 5000 years of knowledge accumulated in the temples and libraries of Egypt (Sertima, ed., 1987, p.83). These little known facts keep cultural racism alive and well, not only in the general populace, but among academic types, as well. The proliferation o f a Black Goddess as an archetypal image around the world, as well as, over Europe serves as a reminder o f the feminine principle that the sophisticated mystery-religions of the ancients contained. The statues of the Goddess Isis with the child Horus in her arms were common in Egypt, and were exported to all neighboring and remote countries where they are still found with new names attached to them- Christian in Europe, Buddhist in Turkestan, Taoist in China and Japan (Sertima, ed., 1978, p.l 10). Black Virgin statues, of which about 400 still exist in Europe, were originally symbols o f the power o f Isis, as well as, part o f the Gnostic-Christian underground that quested for lost feminine wisdom in later Europe. In the earlier Celtic world, worship of the triple Mother prevailed along with three great goddesses from the East, Isis, Cybele, and Diana of Ephesians, all represented as black ... and all were already established in the West in pre-Roman times (Begg, 1985, p .l7-18). The Goddesses gave their female human counterparts status in society, in Europe as well as Africa and Mesopotamia, India and many parts o f the Asia. The decline o f ancient Africa and the gradual decline of the social status of women in Western society were to coincide. The great empires of ancient Africa both Kushite and Egyptian collapsed within a few centuries o f each other. After thousands o f years of achievement in art, science, and philosophy, both civilizations died out within a few centuries of the birth o f Christ (Sertima, ed., 1985, p. 144). Christianity, although not the historical Christ, was to promote patriarchy among its followers, but it was the rise of the Roman empire that would effect Europes version of the Goddess. It was perhaps an historical accident which led to a merger between the Roman imperialism and the Christian ecclesia to form Caesaropapism and make Christianity both state religion and party line (Beggs, 1987, p. 17). For example, in the Celtic world which was just as civilized if less urban than the Roman, women kept many of their matriarchal rights and freedoms in relation to men, until the much later devastation o f the Inquisition (Beggs, 1987, p.73). Christianity promoted femicide, destroying women oriented pagan cultures and killing millions of human women. Such womens cultures have been dismissed as sex-cults or called primitive. However, ancient Crete, with its rich technology and culturally advanced civilization has stood as a last full monument to where the Goddess was revered. In Crete, the feminine virtue or peaceableness and sensitivity to the needs of others were given social priority...and although Cretan women had the high social, economic, political, and religious positions a spirit of harmony between women and men as joyful and equal participants in life appears to pervade (Eisler, 1987, p.31). The new God religions destroyed the Goddess, and with it, egalitarian relations between women and men. Coinciding with the Roman-Christian substituting of a God for the Goddess by state decree, a new culture was developing in Africa that generated a resurgence in art and science as well as a fiery new religion. Promoting another God religion, the black Moors would bring the Muslim religion and other cultural influences to all of North Africa, embryonic nations of Spain and France, as well as China, India, Mesopotamia (Sertima, ed. 1985, p. 144). There are many ironies in the 29

dominance o f patriarchy...where black and white Goddesses coexisted in harmony, the external ' power emphasis o f the male Gods fostered contention among adherents so various religious groups saw each other as the prime enemy. But for women, the attitudes and rules o f patriarchy had many o f the same outcomes. Mohammed, whose wife supported him economically and psychologically, posited equality between men and women...and outlined a series o f womens rights and specifically instructed that women be allowed to worship and to go on pilgrimages to Mecca. ... In the early days o f Islam, women were still warriors, poets, and professionals ... (p.l 16). Within a few years o f Mohammeds death all rights and privileges were barred from women, and severe constrictions were imposed (French, 1987, p. 116). Women did not simply submit and obey to the new religious God regimes. They were destroyed in large numbers, as whole Goddess worshipping civilizations bowed before military might. The European Christian Inquisition that sponsored witch trials from the 13th to 17th centuries are to stand as a terrible blot o f inhumanity o f man to woman. The small paragraph it is accorded in our Western civilization texts belies the information that suggests that many millions o f women were tortured and burned at the stake. The tragic deaths of women were symbolic o f what was occurring to human qualities in this period, as masculine qualities slowly but unremittingly moved forward, dominating the minds and imaginations o f educated Europeans in the process of eradicating feminine qualities or treating them with contempt (French, 1987, p. 170). Prejudice takes many ugly forms and twists based on fear, hate and insecurity, but the irony is that European poets have left a lasting immortal image: Black Madonna, Black Mother, Black Goddess, and Black Venus. When we cast our minds back into the antiquity of Europe, these are the images that appear before us (Sertima, ed., 1985, p.l 52). When the research into early mythic history o f Europe is explored, we see not only the black African origins o f the Great Mother but the extent to which early Africans traveled through the ancient world, spreading the Black Goddess, her pyramid technologies, stone and clay carts, and hieroglyphic scripts everywhere ... The Black Madonnas are solid iconic remains of an ancient time when the religion o f the Black Goddess ruled Africa and from thence, much of the rest of the world (Sjoo and Mor, 1987, p.32). What a historical contrast to the current reality of the experience o f exploitation, racism, poverty, j and sexism (that) create multiple forms of oppression, ... that makes black women among the most oppressed peoples in the world (Steady, 1981, p.35), and how unfortunately symbolic to the : fate o f the feminine principle in America. GEOGRAPHY The next lens is called geography on the telescope. In many ways this lens is but a different way to i determine in-group from out-group with every line, fence, or boundary that marks off an inside from an outside (Allport, 1958, p.40). A simplistic geographic schematic in concentratic circles might look as follows:

30

Figure 3.

| I !

In order to establish these concentric circles as in-groups, we need common customs and symbols, i.e., the familiar grips us all...which is why we usually think of in-groups growing weaker and weaker the larger their circle o f inclusions (Allport, 1958, p.41, 42). There is no reason, however, with modem transportation and communications that loyalty to all o f humankind cannot be a possibility. Theoretically, concentric loyalties need not clash and the fact that some fanatic nationalists would challenge the compatibility of world loyalty with patriotism does not change this principle (Allport, 1958, p.443). The idea o f one world has never been so apparent yet the twentieth century is above all the age of nationalism. There has been no idea in history for which greater numbers of human beings have died, and most o f the corpses have been added to the heap in this century (Barmet and Miller, 1974, p.384, 385). To balance democratization, social justice and the finite resources of the biosphere we need to be intimately bound up with change in the global value system (Barnett and Miller, 1974, p.385). All o f us need to become more internal in our thinking. Ideas of mutuality, interconnection and human altruism must be tied to the urgency for the survival o f the species as modifying principles to the market mentality of large global corporations. Otherwise, extremes o f greed and quantity for the few, supersedes quality life for all as a global version of survival o f the fittest. Intercultural communication is often perceived as synonymous with international communication. National boundaries somehow become more tangible than cultural boundaries; and, of course, there are noticeable differences in many aspect of behavior as one passes from one nation to another. There are noticeable differences also as one goes from a remote rural village in a country to metropolitan centers o f that country (Sarbaugh, 2979, p. 6). International, however, can be a subset o f intercultural and intercultural differences can vary within a given geographic area. Cultural similarity or cultural differences do not always exist by geography as by world views. However, geography can generate severe cultural shock. For the Puerto Ricans that came to New York, thousands o f them were working in the sugarcane fields in Puerto Rico; They literally overnight were dumped into Philadelphia and Boston, having to live in high rises and ghettos 31

I ; | |

j l

S
; I

(Dodd and Montalro, eds., 1987, p. 46-47). Such dispersal tears apart the affiliation orientation o f groups. Mass communication and mass culture has helped to breakdown geographic parochialism in America. This has had consequences that are both positive and negative. In a simple, homogeneous society, an individual belongs to a comparatively small number o f groups (largely primary), and his behavior is determined by them. In a complex society, the individual is confronted with a variety o f groups (both primary and secondary) that influence his behavior on different levels and to which he owes varying degrees o f allegiance (Merrill, 1969, p. 27). The neighborhood one lives in may be less important than other reference groups, i.e., political groups, professional societies, etc.

As geographic boundaries blur, there is a tendency to substitute large mechanized systems. People begin to feel that personal relationships should play no part in arriving at political or economic decisions. Power increasingly lies in impersonal mechanisms. ...whole categories of people can be lost or forgotten victims to bureaucratic systems. ...The unimportant individual in a simple community has rights, merely by virtue of his being a relative and neighbor o f everyone ^ in the system, that his counterpart in a society like ours can never achieve. In the most corrupt-free bureaucratized society the individual can appeal only to a series of abstract principles which may not apply to her and which ignore her personal condition. Exploitation and oppression tend to assume a form that is massive and impersonal (Slater, 1974, p. 46-47). Geographic reference groups and membership groups may not only not be the same, the sense of identification can actually be associated with grouping whose standards are conflicting. A member o f a minority group may identify with the majority group, and still keep strong minority group ties (Merril, 1969, p. 38). We generally all feel like Americans, and indeed are all influenced by the mass culture and the mass media. The melting pot theory is greatly overblown, however. People are not steel and they do not melt after a certain temperature is reached. A young national American identity coexists with a number of subsurface cultural experiences and groupings. | The pattern o f ethnicity has always had a profound effect on geography and subsequently on politics in America. Beyond the idea of melting pot existed the reality o f ethnic ghettos from the first wave o f immigrants. There has been some evolution. Catholic intermarriage blurs distinctions between Irish, Italian, Polish, and German Catholics. The line between East European, German, and Near Eastern Jews is weakening. The sprawling suburbs mix the traditional white Protestant groups o f Anglo-Saxon and Dutch elements with Scandinavian and other former immigrants groups from the interior of cities. Religion and race define the next stage in the evolution o f the American peoples. But the American nationality is still forming; its processes are mysterious and the final form, if there is ever to be a final form, is as yet unknown (Glazer and Moynihan, 1970, p. 315).

, | 'j j

The organization of ethnic minorities and womens groups have provided a new geo-political ^ thrust to alleviate the wrongs of our society. These organizations changed geographic loyalties to ' issue loyalties.

32

Marked by the 1954 Supreme Court decision ending legal School segregation, the rising dissatisfaction o f black Americans gave birth or renewed vitality to a number o f organizations which have sought to end the inequality of opportunity afforded black people. The Montgomery, Alabama, bus boycott, which began in December o f 1955, brought Martin Luther King, Jr. and the Southern Christian Leadership Conference forward as leaders in the civil rights struggle .. .The student Non-Violent Coordinating Committee, the Black Panther party, the Black Muslims, the Republic of New Africa, and the NAACP were among the organizations affected by the rising tide of civil rights activities ...As they began to fight for black pride and capability they demanded autonomy in black affairs, including neighborhood control of schools and economic institutions.... Subsequently other minority groups asserted themselves, claiming their rights and developing pride in their special identity. The Chicanos of the Southwest made substantial progress in organizing...American Indians, whose living conditions are generally worse than those of any other minority in this country, likewise demonstrated solidarity.... Late in this period, other groups asserted themselves, feeling deprived in comparison with their fellow citizens.. .Homosexuals demanded social and economic rights and fought discrimination in jobs and housing. The elderly with the support o f Grey Panther groups, demanded greater attention to their needs, especially for health care. The handicapped also drew attention to the discrimination they suffer in education, employment, and public facilities. Women, oppressed by the requirements o f their traditional roles, demanded liberation and equality (Cox, et al. 1979, p. 70-71). From the success of many o f these movements, blacklash groups were organized. Middle America became a potent political force (Cox, et al., 1979, p.73). The substitution of class issues for ethnic and religious deliniations is growing in many peoples consciousness. Terms like middle American, moral majority, and mainstream Americans are the new geopolitical based groups whose purpose is seemingly who to stand against. Whether our social conscience can grow to fit the new trends is the next question we must ask o f our young American soul. What kind of human beings we want to be and what kind o f social organizational structures will promote a more humane society are questions still to be answered. The backlash groups offer overt and more subtle reminders that we have not yet settled on being a humane and more egalitarian society. SOCIO-CULTURAL NORMS Social-cultural norms include variables such as income, religion and education. Urbanization and social mobility are concepts that blend geography with the socio-cultural norms that make up the next lens. Our affiliative relations with others have been blocked by mechanical culture of our day ...and in the city personal contacts are diminished (Allport, 1958, p.206). Urban insecurity makes us operate as masses- following all the fads and conventions to belong, as well as, operating with a spending consumer mentality. We want more goods, more luxury, more status, and we have contempt for people who are poor... We yield to the materialistic urban values, (while) 33

we also hate the city that engenders them. We hate those who succeed in response to urban pressures, while we look down on those groups economically below us (Allport, 1958, p.207). In a three-tiered economic system, where there are haves and have nots and a group in the middle, it is the people in the middle who often develop hostility because o f economic competition and employment concerns. Prejudice is often a phenomenon of concerns regarding upward or downward mobility (Allport, 1958, p. 109). Social mobility is at the heart of the American dream. In this country, the belief in free and unrestricted upward movement in the social scale has been one o f the basis o f the American dream. Horatio Alger has been one o f the most durable of folk heroes. This country has seen the most spectacular large scale upward movement in history. Millions o f peasants have come from Europe and within their own lifetimes or those of their children, have moved upward on the status ladder (Merril, 1969, p.222). The attitudes of the middle class toward social mobility made economic status and achievement orientation a psycho-cultural phenomenon. The orientation toward achievement of middle class groups according to Bernard C. Rosen, is a function of: a) achievement motivation which provides an internal impetus to excel; b) value orientations, which define and implement achievement motivated behavior (Merril, 1969, p.229) It has given us the world view emphasis on economic status as virtuous and as signifying success rather than interpersonal skills perceived as virtue as the African world view prescribes. Emphasis on the I part o f the I-ME-MYSELF affect m otif is effected by the importance placed on success defined mostly in economic income and social mobility ways. Most persons assume that mobility is a central value and that everything leading to its increase is therefore desirable. (Merril, 1969, p.237). In a social values sense, the assumption may well be open to question. The trends in social mobility have led to social stratification despite the American dream. Some factors o f social stratification include: The gradual closing o f the frontier, the curtailment o f immigration, the growth o f the large corporations, the concentration o f corporate control, the rise o f ethnic and religious barriers, the changing emphasis on social mobility, the break in the skill hierarchy in industry, and the differential access to education in a society where education is increasingly necessary for success (Merril, 1969, p.236). These trends led to stereotyping of different ethnic immigrants, and the scapegoating of those groups placed near the bottom o f the economic ladder. S. Sue and Kitano (1973) in their analysis of the literature portrayal o f Chinese and Japanese in the United States conclude that there is a strong correlation between stereotypes and the conditions of society. When economic conditions were poor, for example, Asians were portrayed as inassimilable, sexually aggressive, and treacherous. However, when economic conditions indicated need for a cheap labor supply, stereotypes became more favorable (Sue, 1981, p .12). The inventing o f stereotypes to fit economic trends has been a pattern that followed social stratification trends for many groups. For many of the above reasons, immigrant groups and the various ethnic groups who came to American often went through their turn with prejudice and cruel treatment as out group members. This was followed by subsequent discrimination in housing and employment. Cut off procedure for employment opportunities at many Northeastern mills was the exclusion of persons whose 34

names ended in vowels, for example. By removing the vowels from ones name, or otherwise incorporating the dominant culture language and social norms, most groups and especially Caucasians were able to assimilate after several generations. Without movements like the civil rights movement and subsequent civil rights legislation, social mobility and assimilation was not a possibility for all groups. America developed some caste minorities. To people who crave status, culture offers the formula of caste (p.304). Blacks were ascribed caste minority status defined as imposing culturally defined limits upon individual members in terms of mobility, social interaction, and on where one can live, work, etc. Discrimination in employment, segregation in housing, and all other stigmata are marks o f caste, enforced by both formal and informal sanctions (Allport, 1958, p.304). Sex role definitions for women have made them another caste minority. Severe sanctions have been accorded to women who try to step into traditional male work roles. In light of the following statistics from the 1971 Womens Bureau (U.S. Department of Labor), most women do work, and they work for far less income than their male counterparts. In 1970, two-thirds of the working women in the United States were either single and had to support themselves, were the supporting heads of families, or were married to husbands who made less than $5,000 a year. In 1970, 5.6 million families were headed by women. [Yet] women who worked full-time...About 65% o f working women are employed in clerical, sales or service positions. In the higher paying job classifications women make up 22% of university faculty, 9% o f scientists, 7% o f physicians, 3% o f lawyers, 1% o f engineers, 1% o f federal judges, and 4% o f state legislators. In 1968 only 65 women had ever served in the House of Representatives and only 10 in the Senate. Only 3 women have ever been elected governor and these three succeeded their husbands (Franks and Burtle, 1974, p.329). Women have fit the caste definition, where economic mobility is limited by gender role prescription defined from birth. The gender gap has slowly progressed and women now are represented in the professions and in may non-traditional arenas. By 2006, The U.S. Census Bureau reported women earned 77% for every $1.00 that their male counterparts earn. In 2006, 72% o f single mothers with children under 18 were in the workforce, and three in 10 working women made all o f the family income. Two-thirds o f working women have jobs that provide no retirement benefits (National Committee on Pay Equity, 2008). Poverty can, in fact, be said to be a primary womens issue. According to the U.S. government figures, families headed by women are the poorest in America, with a poverty rate triple that of other families and two out o f three older Americans living in poverty are women. In the developing world the realities are even grimmer. In Africa, inside and outside refugee camps where thousands are starving, the poorest of the poor and the hungriest of the hungry are women and their children. And as the United Nations State of the Worlds Women 1985 report ... the situation in Asia and Latin America is the same (Eisler, 1987, p. 177). The rationale that it is mens role as heads o f households to care for women and children is a social myth that simply ignores masses of data. Migrant workers, such as Mexican Americans in the Southwest, are treated as caste groups in our society. Most immigrant minorities were eventually able to assimilate to the dominant culture patterns. Without strong legal effort, the social caste hierarchy in our society meant that for some groups, limits on social role and social status were ascribed at birth which greatly minimized the chance to achieve. Because o f sheer numbers, some of the caste structures will break down. In the mega trend cities of the Southwest, the Hispanic community is quite large and increasing. San 35

Antonio is a preeminent example of a city where consensus and dialogue, accommodation and cooporation, have become the bywords. Although a legacy o f poverty was the root o f the city, a balance of political power and intercultural respect makes it a laboratory example where different cultures are attempting to work together in dealing with modem problems o f governance (Dodd and Montalvo, eds., 1987, p.86-87). The contemporary image o f Asian Americans is that o f a highly successful minority who has made it in society. The economic and social indicators o f success ignore the bimodal distribution o f the facts. In the area of education, Asian Americans show a disparate picture o f extraordinary educational attainment and a large undereducated mass.. .. And the higher medium income does not take into account.. .a) the higher percentage of more than one wage earner in Asian than white families, b) an equal incidence o f poverty to other minority groups despite the higher medium income (Sue, 1981, p.l 14-115). Some Asian Americans have succeeded, but many have not. For disenfranchised groups status changes can take two routes as follows: One can move individually, disassociating himself from his peers and entering the higher class as an individual, or one can change the status o f the entire group or class. The first is variously called social mobility, social climbing, or bettering oneself depending on the point o f view. The second is called class warfare, revolution, or social evolution, depending on the circumstances in which it occurs. ... The first seems less violent in its effects, since it does not immediately disturb the social fabric; in the long ran, however, in the dissolving o f connections it occasions it has the effect o f producing instability and social chaos. The second method, conversely, is initially more convulsive, but the upheaval it produces yields social stability in the long run (Slater, 1974, p. 145). A world view analysis seems in order. The picture o f the heroic deviant, rising above her/his peers encourages separation and detachment. Instead o f demanding the opportunity to live up to the values o f the oppressor class, disenfranchised groups need to consider whether the social betterment o f the whole group is a feasible strategy. Asserting the validity o f their own values rather than assimilate to the I orientation is a legitimate goal o f a pluralistic society (Slater, 1974, p. 147). The feminine principle value of wholeness necessitates an acceptance of our identity with all living things - to cast out or depersonalize anyone is to reject a part o f ourselves (Slater, 1974, p. 147). Demanding social justice for all is an important goal of a human society. Dominant culture groups also need to rethink the values o f quantity over quality. Beneath every sociopolitical organization lies a more or less flexible morality:...in patriarchy, power, has come to dominate all other values (French, 1985, p. 535). Power-over is costly to those who exercise it as well as those over whom it is exercised:.. .Contrary to the image of power fostered by thinkers who believe in transcendence of the human condition, which suggests that certain people rest utterly secure in luxury, invulnerable to the currents and climates in which the majority of the human race is caught, power does not create invulnerability . . .the joys of power lie mainly in appearance and the ability to torment underlings - a questionable joy. Maintaining power requires fUll-time dedication:...it creates a power-over mentality which does not generate happiness or assure quality living. It merely assures material comfort, which contrary to the way our norms play out, is not an insatiable human need. 36

Another dominant feature o f socio-cultural norms include our religious attitudes from our cultural upbringing. All organized western religious groups teach their adherents and those they try to convert, contradictory sets of beliefs. On the one hand, they teach mutual love and respect, the Golden Rule, the love o f justice and mercy, and the equality o f all men in the eyes o f God. On the other hand they teach (implicitly if not openly) that only certain people can be saved - those who believe as they do; that only certain people are chosen people; that there is only one real truth theirs (Rokeach, 1972, p. 189). It might be noted that the God who offers a Second Coming sometime in the immediate future needs an affirmative action plan, as most of those scheduled for salvation would be white and/or Western, leaving whole continents of yellow, brown, and black peoples marked for demise. The contradiction between humanitarian ideals on the one side, and permission to fan in group/out group dichotomization on the other, means that religious attitudes have a mixed influence on prejudice. Throughout history man, inspired by religious motives, has indeed espoused noble and humanitarian ideals, and often behaved accordingly. But he has also committed some of the most, horrible crimes and wars in the holy name of religion (Rokeach, 1972, p. 189). O f course, economic considerations cannot be removed from these crimes. In the five centuries o f the Holy Inquisition following the Papal Bull o f 1484, there was a substantial increase in the real wealth o f the Christian Church. When the millions of witches were burned thousands upon thousands of acres o f land, homes, farms, businesses, personal wealth and goods - all were stripped from the accused witch and absorbed into the Church (Sjoo and Mor, 1987, p. 302). The Catholic Church was not alone. We are taught that the Protestant reformers were freedom lovers, but the battle was also over political and economic power. Martin Luther encouraged the burning o f witches and raged against the peasant rebellions (Sjoo and Mor, 1987, p. 301). Social psychologists when investigating the oft-heard contention that religious feeling fosters humanitarianism; and conversely that those without religious training should therefore be less humanitarian have found surprising results; in group after group - Catholic, Jewish and the Protestant demonitions:. the devout tended to slightly less humanitarian and had more punitive attitudes toward those who might seem in need of psychological counseling or psychiatric treatment (Rokeach, 1972, p. 190). Religion did not help racial prejudice either. On the average, those who identify themselves as belonging to a religious organization express more intolerance toward racial and ethnic groups (other than their own) (Rokeach, 1972, p. 190). Disillusioned by secular ideologies, people in all faiths are returning to fundamentalism. As both bom again Christians or Shilite Muslims assert - God will reward those who obeyed his order and punish, those who did not. In this world view, huge majorities of humans will be violently punished through all eternity (Eisler, 1987, p. 158). If we use Christianity as an example we can note some critical concepts that might help priests and ministers with teaching new social learning needed to unwind negative attitudes in the future. The first is that the hierarchical structure in the traditionally propagated conception of the universe in which all things from an all powerful God through angels, saints, religious and secular authorities, men, women, children and animals all have their appointed position and status...combined with the profound us - them division that runs through much of the belief and thought maximizes a strong appeal for the authoritarian mind. It appeals to the easy answer part of all our minds (Wright, 1975, p. 229). Further, all the existing evidence shows that Christian belief and practice influence behavior in the direction o f social conformity rather than in the direction of personal 37

moral growth (Wright 1975, p. 233). Further, Christianity becomes andocentric in its value orientations, stamping approval on the connection between male dominance and the will o f God. Rather than encouraging methods to expand our character to a more altruistic concern for others as well as teaching an ability to think in terms of mutual respect, and multiple ideas, most major religions end up promoting an ideology committed to the eradication o f matricentric values (French, 1985, p. 116). Patriarchy destroys or minimizes things considered natural (emotions, sexuality, kinship) for the promise of things to come (transcendence); this promise is in the Judaic vision, in Islam, in Christianity, in Eastern religions (and in the workers utopia of Marxism) (French, 1985, p. 116). In so doing, women must be subjugated as well. Jerry Falwell preached to millions that God is against the Equal Rights Amendment. The Ayatollah Khomeini as his fir?t act was to suspend laws which gave women greater equality (Eisler, 1987, p. 167). If Father God religions are reactionary (against women) the reason is simple: they are built in reaction to the original Goddess religion (Sjoo and Mor, 1987, p. 235). The strain o f psychologically conflicting moral forces within organized religions teaching brotherhood with the right hand and bigotry with the left, facilitating mental health in some and mental conflict, anxiety, and psychosis in others, leads to large gaps between belief and practice in most o f us. Gordon Allport (1959), writing on the relation between religion and bigotry, has suggested two types o f religious orientation. He calls then the extrinsic and the intrinsic (Rokeach, 1972, p. 194). In effect, these types are like world view orientations. The extrinsic type values economic virtue, the intrinsic type values affective virtue or personal intelligence and skills. The intrinsic oriented religious person is looking to develop a compassionate understanding o f others, sensitivity to larger social values, or good of the whole. Empirical evidence bears out that based on these two orientations to religion, the intrinsic group was open minded and tolerant, the other group was close-minded and highly prejudiced (Rokeach, 1972, p. 195). One more time, it is apparent that a more sophisticated social learning between the what and the how of belief as well as expanded world view assumptions could have positive impact on eliminating prejudices (Rokeach, 1972, p. 196). The feminine principle of MYSELF orientation seems necessary for religious ideals to be more synonymous with humanitarian ideals. BODY CODING Body coding is addressed as the next lens. Interpersonal accommodation to sentient affectivity is demonstrated in our attitudinal body coding that includes: use o f voice tonality, body motion and movement, use o f body spaciality, proximity needed for speaking distance, inflection or affective tones in speech, how loose or spontaneous are our body movements, how free is our facial expressiveness and our gestures, our eye contact patterns and touching frequency. There are aspects o f body movement and vocal pitch that are related to anatomical differences between individuals and between the sexes, but they are greatly overshadowed by the learned aspects (Henley, 1977, p. 9). Such body coding is often so subtle in developing pre-self evident attitudes that is seems to emanate from our first pair of pink or blue booties. Attitudes (frames o f reference) often demonstrate in our body language without much conscious awareness o f how we are behaving. For that reason, reading body cues are one o f the major ways people determine openness and sincerity in communications,. The more culturally different we are, the more likely were are to misread cues. Americas, for example, need a speaking distance o f about 36 inches when first interacting with others. Arabs have a saying I like to bathe you in my 38

breath to demonstrate physical proximity needed to engage another person in conversation. Many Latin peoples are physically expressive with touching. When someone draws nearer than about an arms length, the American often goes into fight/flight mode, since nearness carries either a sexual or belligerent meaning. If the American backs away then the Latin or Arab may feel they are being treated with aloofness, if not hostility. Conversely with thfc Thai it is Americans who often stand too close (Stewart, 1972, p. 53). The different body coding styles that are perfectly useful in their own context and environment, can lead to negative prejudices when interacting in cross cultural situations. Puerto Ricans grow up with an opposite eye contact pattern from the usual dominant cultural norm,. What was taught as giving respect as a small child to ones parents, or looking away when an adult was talking, becomes interpreted as shiftlessness or lying in the dominant culture. Chinese people can use an impassive expression as a method to show concern for the feelings o f others by letting the others save face when they seem in distress. This can look unsympathetic in the dominant culture. Many nonverbal codes have perfectly acceptable denotations and connotations in one culture and may arouse offensive meanings among person in another culture (Sarbaugh, 1979, p. 140). Contrast the dominant cultures standard for men where language is devoid of emotion, except forcefulness at times. Not only the delivery but the content o f speech and writing must avoid any sign o f emotion...gestures and manners must also be devoid o f grace, for manly appearance is seen in stiff postures (French, 1985, p. 312). In contrast, a Latin American man believes in demonstrating passionate emotion by gesture and voice tone in business and politics as well as interpersonal relations (Casse, 1982, p. 163). Most North Americans verbally speak as they enter the physical space o f someone else, as though to clarify why they are coming close. Some Asians indicate a want to communicate by smiling or with bowing motion, but out of respect for the other not saying anything aloud until spoken to. This can lead to long uncomfortable silences if neither party knows to adjust. Learning to accommodate to be an effective communicator requires the willingness to make adjustments in intercultural interactions. Nuances such as touch convey great meaning to people - for good, for evil, for information, for individual ethnic identity, perhaps for sustaining life itself (Henley, 1977, p. 9). Perhaps because our culture emphasizes rugged individualism, we tend to decrease our touch frequency as we become Americanized (Henley, 1977, p. 10). The spontaneity of many Middle Eastern and Italian cultures are subject to being stereotyped as too emotional or aggressive. In observing the change in touch frequency coming out o f an Italian Catholic church over several generations studies notice the change from much affection to a stiff handshake. We are reminded that assimilation, not accommodation frequently occurs. By the third generation the touch behaviors had almost ceased (Henley, 1977, p. 11). Such small but pervasive body language traditions of gender identity, such as the traditionally polite girl keeps her legs together, while sitting with the legs wide apart is a gesture of a dominant, confident male reinforce our stereotype that men are more assertive, able to lead, etc. (Morris, 1971, p. 46-47). In many men in our culture this physical untouchability has been accompanied by emotional remoteness (Morris, 1971, p. 10). Women are permitted emotional expression and self expression and are less nervous about affectionate touch with each other than men. Women are stereotyped as too emotional, as opposed to men being stereotyped as too rigid, demonstrating that the dominant group usually prescribes acceptable behavior. 39

Touch has three components: 1) affection; 2) sexual nuance; and 3) power or aggression mode. The room for miscommunication between men and women is very great. Affection touch can be misinterpreted as a sexual come-on if de-coding does not take place. Power positions can be reinforced by boding coding cues. Body coding patterns from our cultural background reinforce horizontal concerns o f expression of closeness, likes and dislikes, intimacy, sexuality, expressions o f emotion; but body language also demonstrates the element o f status, power dominance, superiority - the vertical dimension o f human relations (Henley, 1977, p. 2). The horizontal and vertical body cueing dance can overlap into self fulfilling prophecies about racial and ethnic groups as well as women and men. Word, Zanna, and Cooper demonstrated the self fulfilling prophecy o f interracial bias about non-verbal body cueing in several studies. Observed through one way mirrors, white interviewers, interviewing black and white applicants (trained to act in a standard way and appear equally qualified), placed their chairs at a | significantly greater distance from the blacks, and showed significantly less total immediacy, a ' measure made up o f combined scores for forward lean, eye contact, and shoulder orientation...They ended the interview significantly sooner with blacks, and made more speech 1 errors (such as stuttering, repeating, breaking off sentences) (Henley, 1977, p. 10-11). In turn, the ( white interviewer saw the black applicants as less communicative,. Word, Zanna, and Cooper i point out from their results that whites typically devalue black performance when they are the , ones that reinforced power relationships through their body cueing.
J

Such body cueing power relatedness is then frequently explained away by analyzing the communication problems by victim analysis (Henley, 1977, p. 11). Henley goes on to state: Blaming the victim has been a prominent weapon against blacks, poor, and minorities, but a nonverbal version has recently been polished up for the use against women. The thesis (unfortunately sometimes advanced by women) says that a major source of womens unequal position is that they dont present themselves correctly, but communicate inadequacy and weakness by their nonverbal behavior (p. 120.) (
j ! j

The deep roots o f such prejudices put the victims in a double bindthatcannotbeavoidedby i simply changing body cueing responses. Women who appear verbally assertive are notalways \ seen as self confident, but rather the behavior results in their being evaluated as castrating i bitches. Similarly, a black who projects an image of accomplishment and confidence will now be called uppity (Henley, 1977, p. 13). Many nonverbal behaviors that seem meaningless and non ! power related, in fact, are aspects of sex privilege or reflect social biases ultimately founded in power differences (Henley, 1977, p. 10). Unlike bigoted beliefs, however most attitudinal stereotyping conveyed by body posturing, is not intentional. It a product of ethnocentric assumptions caught from our culture. While we cannot deny bigotry exists, most o f the ism stereotyping and stigmatizing we do operates without cognitive intention, It, in fact, is mostly so preconscious as to generate body emphatic states that demonstrate our attitude without our own awareness o f ourselves. Becoming more self conscious p and more attitude flexible is part of the work of cross cultural interaction. 40

Issues o f style often lead to negative interpretations between groups. White culture values the ability o f individuals to reign in impulses..."Self assertion occurs as a social entitlement, a prerogative of ones higher status ...even at play many whites are often serious, methodical, and purposeful (Kochman, 1981, p. 30). Black culture can value a boasting self assertion as a form o f humor (Kochman, 1981, p. 70). These two styles are subject to severe clash of meaning. Humor, in fact, also leads to clashes of meanings if in group to out group relationship concerns and intentions are not analyzed. Douzens-a form o f black caustic humor can be played within black groups, but would sound extremely negative if emulated by white persons trying to fit into black groups. This is because for humor to be effectively communicated, the participants must share similar experiences, including that much humor is based on a violation o f expectations (Sarbaugh, 1979, p. 150). This is why camping, a form of gay humor, is funny among gay men but a form o f prejudice and put down when exhibited by non gay men. Style also influences perceptions o f work performance. Asked by a white foreman to move a number o f fifty pound boxes o f steel from a platform, the white workers accelerated quickly, throwing themselves immediately into the task, lifting the boxes from the table with short, jerking motions and setting them down in the same fashion. The black workers moved slowly into the task using the weight of their entire bodies to convert the entire job of lifting and placing the boxes into a single, fluid, continuous movement (Kochman, 1981, p. 1580). The white foreman became openly critical of the blacks for not hustling or working as hard, yet working- on a piececost basis - the blacks had moved the same number o f boxes (Kochman, 1971, p. 158). The foreman was reacting to the appearance of style, not the reality. Work styles led to other types o f misperceptions. Althen and Jaime (1971) in comparing Philippine and North American assumptions about work styles point out that for the North American, there is a dichotomy o f work and play; for the Filppinos, work and social life are not separated; confrontation in North American tends to be face-to-face; in the Philippines it tends to be through an intermediary to avoid losing face. These different styles can lead to many misassumptions (Sarbaugh, 1979, p. 19). Style, as a part o f body coding, is neutral (neither good or bad) and merely expressive o f infinite cultural range and diversity, The problem is that dominant culture norms often prevail as a standard o f acceptability. Whites often censure blacks for violating white norms even when blacks are behaving in ways appropriate to black norms (Kochman, 1981, p. 159). The problem is when one culture tries to subordinate another. Countering the unintended misinterpretations about others and avoiding making one style superior to another requires a willingness to leam more about our own cultural style, and realizing how much behavior can be influenced by basic cultural assumptions. The ability to see the world as other people see it (the practice o f empathy) is extremely helpful as is tolerance to new and unfamiliar experience. Avoiding stereotypes by controlling the tendency to make quick judgments, and rather learning to ask open-ended questions and reflecting on the feeling content; listening receptively and observing behavior in its own context; learning from mistakes made in interactions instead o f blaming the victim and being persistent and flexible are all skills we can leam (Casse, 1972). Shilling and Brannon (1986) summarized ethnic/traditional styles combined with world view against the dominant/contemporary styles. Ethnic/Traditional tends to be non-verbal, deferential, other oriented, follow the old ways, value age and wisdom and be interdependent. The 41

dominant/contemporary styles tend to be verbally aggressive, assertive, self-reliant, value youth and innovation and be individualistic. Hsu (1970), Madhubuti (1973), Perkins 91992) and Warfield-Coppock 1990) define womanhood from the Afrocentric vs. the Eurocentric view, as follows: Afrocentric View Creator has both gender identifications Women are inherently equal Women are magical/revered Women and men are strong and resilient Egalitarian family relationships Beauty is in character & virtue Smart women are appealing Spirituality and vision come naturally to women Sisterhood & Brotherhood (same gender persons) are the core of relationships Eurocentric View God is the Father (Male image) Women are inferior to men Women are devious Women are weak and delicate Women are to serve men Beauty is based on a physical standard Smart women are a turn off Men should lead in religion | The husband/wife is the core relationship

There are many ways to perceive and many styles of expression. Attitude flexibility is critical to interpersonal growth. LIVED PHENOMENA The last lens o f the telescope is lived-phenomena, or the actual interaction between individuals. , Evidence indicates that if contact with different persons are superficial and frozen in role definitions, prejudice is not necessarily improved. In superficial contact we are sensitized to perceive signs that will confirm our stereotypes (Allport, 1958, p. 2520. j
i

Society establishes the means of categorizing persons and the complement o f attributes felt to be ; ordinary and natural for members o f each of these categories. Social settings establish the categories o f persons likely to be encountered there. The routines o f social intercourse in ! established settings allow us to deal with anticipated others without special attention or thought...Then, first appearances are likely to enable us to anticipate his category and attributes, his social identity (Goffman, 1963, p.2). We tend to do so much stereotyping based on first images that much o f the process is not cognizant, nor specifically meant to harm despite that the outcome can be harmful. The labeling j process is endless and can continue far beyond a stereotyped category like gender or race. A women category has a range o f sub-categories such as dumb blonde, feminist, housewife, etc. i From such initial categories we make endless other assumptive boxes: darker haired = sensual; I tailored clothing = severe or cold; lots of makeup = solicitous. We have all labeled others and we have all been labeled. Most of us have a push button, or a label we dont like to be called; something that has hurt us or made us angry. The difference is by degree how much meanness some have had to endure as the scapegoat target for alleviating anxiety, frustration, insecurity or hostility of others. Genuine effort to relate to others beyond the label and after initial contract does have positive results. The trend o f evidence favors the conclusion that knowledge about and acquaintance with f members of minority groups make for tolerant and friendly attitudes (Allport, 1958, p. 254). This 42

is because, in part, some of our human sameness shines through and indeed we feel the other person. We recognize from within ourselves the sentience commonality within another human who also laughs and cries, feels hurt and anger, expresses love and sorrow. Sentient sharing makes us feel our universality with others. This lived experience of mutuality forms affection bonds among very different individuals, and is an excellent first step in relations among groups, but it too has pitfalls. If we do not leam more about others groups we end up making comments like so and so is a credit to their race; or so and so women thinks as good as a man. These statements imply that we have made certain individuals exceptions to their group, while keeping our negative stereotypes intact. We must change our negative stereotypes o f the whole group if we are to be trusted by out group members. We often use the opposite logic if we find a jerk in a particular group. We confirm to ourselves that our negative stereotypes are correct, when jerk traits are truly individual characteristics that exhibit in a few members o f all groups. Stages of group idenity in cross cultural interactions is the most current theory o f prejudice. It is detailed in the last chapter. We are all prejudiced and we all have been subjected to times when we felt unfairly treated or made fun o f by others. It could be the basis of empathy, and could make us desire to be someone who does not engage in negative behavior to others based on perceived differences. Too often, it only encourages displacement, preferably to another group we can stereotype as less than ourselves. This, of course, is all to the advantage of the elite power groups. Patriarchal societies have regularly used a technique o f setting different groups against each other - men and women, races, religions, classes and subclasses. Stratification creates levels o f superiority and inferiority (French, 1985, p. 112). In this way, power groups stay on top, while others scramble not to be on the bottom. We not only stereotype others, we stigmatize them as follows: Stigmatizing takes our stereotyping further. When we are faced with a stranger, evidence can arise of his possessing an attribute that makes him different from others in the category of person available for him to be... He is thus reduced in our minds from a whole and usual person to a tainted, discounted one. Such an attribute is a stigma, especially when its discrediting effect is very extensive; sometime it is called a failing, a shortcoming, a handicap (Goffman, 1963, p. 3). If we are going to stigmatize other humans, it is easiest to visibly pick out people of color, older people, women from men and disabled persons. We may dislike religious groups but we cant always visually know who the members are. The list of stigmatized groups subject to mistreatment can include religious differences, developmentally delayed people with emotional or mental problems, gay and lesbian people, Vietnam veterans, etc. Once they are identified, they are subject to all the forms prejudice can take. Every one o f these stigmatized groups can be objects of prejudice and subject to acts of discrimination in employment, housing, education and health care services, etc. Disabled people, for example, in face to face interactions are supposed to operate by a general formula. The individual is asked to act so as to imply neither that his burden is heavy nor that bearing it has made him different from us. At the same time he must keep himself enough removed from us which ensures our painlessly being able to confirm this belief...He is advised to reciprocate 43

naturally with an acceptance o f himself and us, an acceptance that we have not quite extended in the first place.:... A blind man talks about going into a barber shop and making a joke to break the tension of the hushed silence, but no one laughs. A disabled man starts to ascend steep stairs to a terrace at a restaurant, when a waiter rushs to meet him - not to help, but to tell him he couldnt be served because his presence would depress the other customers. In this way handicapped persons are asked to protect us form our discomfort, and exhibit appropriate gratitude for our phantom acceptance (Goffman, 1963, p. 120-122). Not only are individual members of each o f these groups subject to being stigmatized, too often society sanctions aggressive scapegoating. The obvious examples are European societies of the 15rh century toward women called witches, the official genocide conducted against Native Americans, Nazi Germany toward Jews, informal political sanctioning of KKK aggression against blacks. Group rape (of black women) perpetuated by the Ku Klux Klan and other terrorist organizations o f the post-Civil War period, became an un-camouflaged political weapon in the drive to thwart Black equality (Davis, 1981, p. 177). The wartime evacuation o f all JapaneseAmericans with as little as one-eight blood is a fairly recent example. By March 1942, one hundred and ten thousand such persons, most citizens o f the United States, were in virtual concentration camps (Cox, et al. 1979, p. 67). President Andrew Jackson had an obsession to eliminate the Native American populace. From 1829-1839, 125,000 men, women, and children were forced to move over the Trail o f Tears from the Atlantic states to Oklahoma; one third of these people were relocated on useless land; an additional 40,000 lives were lost over the next seven years which is a greater loss of life than the Civil War; uncooperative tribes were massacred (Sue, 1981, p. 220). These examples are not highlighted in our history, as another reminder that to the victor goes the telling. In our current society ethnic or religious or political groups cannot be abused or discriminated against with official approval, yet it was an (unofficial) tolerated practice in Boston for boys o f the North end (Italian extraction) and boys from the South end (Irish extraction) to conduct an annual pitched battle with stones and epithets (Allport, 1958, p. 229). There has been a recent rise in bias related violence against Hispanics, Asian-Americans, women, Blacks, and Jews all over the country. There is also a bias war being conducted against gays and lesbians, who are still not granted basic rights and protections of civil rights legislation in most o f the country. Bias crimes are different from other kinds of crimes. For example, assaulting a woman because she is a lesbian is more than an act against a single individual; its intention is to generate fear and serve to victimize an entire class o f individuals. Human behavior encompasses great kindness and other forms o f altruistic behavior seen in volunteers who donate large amounts of free time, risk injury in going to the aid o f others in danger, giving o f food and possessions so the needy will not go hungry. However recent research has shown that ordinary individuals who are respected members o f their community will engage in atrocious behavior (Brislin, 1978, p. 49). In the current dominator model o f social organization humans have a willingness as individuals to inflict severe pain on others and seem unwilling to challenge the authority which gives them the right to administer the pain (Brislin, 1978, p. 49). Social learning can profoundly impact this process. Thomas Pettigrew informs us that if we review survey reports from the last two decades it becomes apparent that the percentage of whites with blatant racist ideation has decreased dramatically. There is less of the traditional offensive stereotyping of Blacks, Asians, and others in the press and on television. ... On an attitude survey, 44

whites have increasingly rejected attitudes which presumes white superiority (Bower and Hunt, 1981, p. 250). The combination o f institutional change, better media presentation, and better cross-cultural and multi-ethnic education does improve attitudes. American racial opinion and other prejudices are far more flexible than might first appear... institutional improvements have strong effects on group conformity by giving new expectations for conformers to live up to (Bowser and Hunt, 1981, p. 118). There is something we can do about our attitudes both culturally and individually and about all forms o f prejudice. If we want to develop interpersonal aptitude and skills, we must do something about prejudices. For both world betterment and our own self betterment (including sentient growth reasons), we must be willing to engage in interactions that involve cultural diversity. If America has reached any degree of maturity, we have certainly come to the realization that it is time for us to leam from others as well as to teach others about our ways. This cannot be done as long as each group sits smugly locked inside its own ethnocentric cocoon (Kohls, 1981, p. xi). Ross M. (1967) states that the value orientation to be a changer and to be changed needs to include certain concepts, as follows: The essential dignity and ethical worth o f every person; The possession o f every person o f potentials for managing his/her own life; The great capacity for growth within human beings; The right to basic physical necessities without which fulfillment of life is often blocked; The need for a social climate which encourages individual growth and development; The right and responsibility of a person to participate in the affairs of his/her community.

Individually, to get well, from the disease of isms means first to identify that there is a problem. We must accept the premise that by cultural training we are racist, sexist, ageist, homophobic, ethnocentric, and otherwise sometimes insensitive to the disabled and intolerant o f the social problems of others. We cannot arrive at a spot where we are cured. Old tapes are hard to erase, even as we add new tapes and better communication skills. Much as if we had an addiction (security that is based on stratified entitlement that my group is superior to your group can be a powerful drug) we must consider ourselves as in recovery. A day at a time, we must work to change attitudes and behaviors for the better. It should be an accepted part of the work to be human and fundamental to any psychological theory. Because most out group members are evaluating the effects negative behaviors have on them, and in groups often only evaluate their behaviors by their intentions, there is much to be said for in group people to relearn the art o f simply apologizing for behaviors that bother someone rather than making lengthy or defensive self justifications about motives. There is also room for out group members to leam the art o f feedback about specific behaviors as opposed to sounding character aspersive about the motivations o f others. Its best unless proven otherwise to go with the assumption that most offensive behavior is committed because of attitudinal ignorance, not evil motivation. We must remember that we are guilty by association. If the groups we belong to have negative attitude norms and we say nothing, we have contributed to an atmosphere that will make if difficult for those to whom jokes are directed to be able to work in that environment It is subtle discrimination and by doing nothing, we are participating. If we do not challenge our family and 45

friends about their negative behaviors, we are not trustworthy friends to people who are eventually harmed by this behavior,. James Elder (1972) notes that we expend a great amount o f cognitive and emotional energy in our efforts to maintain a distance between the sickness o f racism in our country and our own personal life. Dealing with racism for majority groups entails personal questioning, discomfort and bewilderment. The other isms can substitute in this sentence. Too often we give ourselves a good person out. We stand in the middle o f a continuum and point over to the 10-15% authoritarian bigots and note how wrong they are. We also look over to the other side o f the continuum where the anti-prejudiced persons are. We point out our own image ideal persons as positive influences. Such an example is Mother Teresa, whose expansive social conscience in her work with the poor in India cannot be questioned. Having received the 1979 Nobel Peace Prize for her work, Mother Teresa urged the Catholic Church to allow women to become priests because no man can ever come close to the love and compassion a woman is capable o f giving. Further, she states women are creators of men and embody both male and female attributes that would make them better suited to be priests (API, Pittsburgh Press 1984). She later showed up in a New York prison to remove prisoners with A.I.D.S. to a Hospice, saying everyone has the right to be treated with dignity. No group is to be left out o f her model of compassion and respect for humans. Most of us have not extended our tolerance as far as she I demonstrated. Standing in the middle of the continuum we act pleased. If we can identify the bad | folks from the good folks, we must be good ourselves. We forgot that life is a process; that we are standing on a moving platform, slowly regressing if we are not actively moving forward. We must work to act in behaviors like our image ideals. We must put our eyeball at the correct end of the telescope. We begin by being as genuine from our real self to the real self of others as we can. We have all been angry at an injustice, sad over a loss, hurt by a thoughtless behavior, fearful at facing the unknown. The lived-experience is that everyone is indeed a sentient human, as are we. Sentient feeling is indeed a common human bond, and a warming smile can do much for cross group interactions. Everyone is also an individual as well as a member o f various groups. We must become self aware o f our own body coding norms, as we try to familiarize and adapt ourselves with the body coding o f other persons. We must be knowledgeable about the biaslimitations imposed from our own socio-cultural norms, while asking the other person about their background and norms. We need to ask about the geographical background o f the person. It can > make an informational difference whether an individual Puerto Rican was bom in New York or ^ came from Puerto Rico, whether a Cambodian refugee came from a city or a rural area, etc. Essentially, we need to let the other person paint a picture for us of her/his socialization and its impact. The history o f cultural groups often lends tremendous insight as to the origin of prejudices, which are mostly grounded in the opposite of its always been this way. When something has always been, it doesnt create fear, insecurity and need such strong negative attitude reinforcement. The history o f gay men is such and example: From the Mediterranean origins through Europe, Mother Goddess worship that often combined oneness with nature and group or communal spiritualism, but also same-sex rites was condemned by the newly developing Christianity, who particularly attacked male shamans and the male followers o f female deities as effeminate . Indeed, the people of Asia Minor worshipped Artemis with sexual rites that included homosexuality. As Greece fell under Christian influence, the 46

worship o f Pan, a bisexual god, and the values of open sexuality, feminism or appreciation o f the feminine principle and emotionalism, particularly in men, was suppressed. The old homed god of the Celtics, who represented the spirit o f regeneration, and was associated with male sexuality, including homosexuality, became The Devil him self (Evans, 1978, p. 27). World view is such an important lens, and one that perhaps most typifies why attitude-flexible behaviors have the potential to expand our experience and our consciousness. Consider that esoteric wisdom, based on intrapersonal knowledge was once thought to be an aspect of growing old age, in societies where being was as valued as doing. At whatever age a revelatory episode is difficult to relate to others. In older age, however, no one is interested and yet it is here, as in adolescence, that the greatest creativity may emerge but go unrecognized. The peculiar chemical changes that occur are often precisely those that lead to greater conceptions and experience but these are free from practical application as we know it. As the personality o f the older person attempts to free themselves from time-space orientations, they can look at the nature o f experience in its purest terms. In some previous civilization, the old were cared for physically while their words were listened to most carefully. Ideas of the wise old man and similar legends apply here, as do the mystical concepts of the powerful old woman. In their natural progression, and left alone, the old understand their own visions quite well. Body and mind operate beautifully together (Roberts, 1972, p. 296-297. Old age brings reminders o f mortality, of the ultimate death of the I in a culture that emphasizes physicality and action or doing. Particularly older women have been objects of prejudice in our culture. Much Western patriarchal prejudice against women can be traced, through labyrinthine pathways of the unconscious, to symbolic feminization o f mans ultimate fear; the fear of his own final nonexistence (Walker, 1985, p. 19). The other face of the Virgin, and the Mother, o f the Goddess was the secret image o f the old woman as Mother Death, The Crone who once found conscious recognition everywhere because it was essential to older religious systems (Walker, 1985, p. 19). The fear of this face of the Goddess led to especially virulent attacks on older women, millions o f whom met gruesome, agonizing deaths in the rise of patriarchy (Walker 1985, p. 19). Many o f our prejudices have at root fear o f the feminine principle, the pole of life with its germ of death built in. It is associated with all flexible, natural, emotional, and fluid experience, whereas anything that fixes, makes permanent, creates structure within the seeming flux of nature is masculine. So codifications of laws or prestige or customs; authority, rank, status, legitimacy, and right are considered masculine in value premises. The right to own or do something is related to rights over and to rightness (French, 1985, p. 92). This shift away from the feminine principle is ultimately not a gender, cultural or color issue, but a values orientation issue. Mary Anne Dolan notes, o f 1987s roughly 290,000 freshman, a record 75.6 percent said that being well off financially was a top goal. This is nearly twice as much as in 1970, and includes as many women as men. (New York Times Magazine, June 26, 1988). She goes on to state that many women in corporations have shifted from talk of strength and sisterhood to devotion to success at the expense o f personal well being (New York Times Magazine, id). A focus solely on success can bring with it loss of interpersonal skills as success values take on a materialistic focus. A study in storytelling conducted in Florida between poor and well to do black and white children, showed poor black children demonstrated more creativity, more use o f non 47

verbal behavior, and were more inter-relative than the other groups. The performance o f the white and well off black first graders reflected the cultural norms of the dominant society....Those children were literal...They were obedient ...They were modest and as group they demonstrated uniformity (Kochman, 1981, p. 154). Uniformity is simply not valuable for societal development or what George Castile called evolutionary potential (p. 156). For example, to achieve a harmonious balance necessary with nature, the Navajo world view may well have greater flexibility o f response to limited resources than our own concepts based on unlimited expansion and unlimited good. Society is better served by maintaining, rather than eliminating cultural variation (Kochman, 1981, p. 156-157). Sentient-psychology highlights the fluid, natural experience o f our body felt emotions universal in all humans; it is about the necessity o f gratuitous extension o f a real self onto the net that ties us all together. On the net, hierarchy is replaced by responsibility for others and that requires a growing social conscience. To be an effective cross cultural communicator requires openness to new j learning, tolerance o f ambiguity, self awareness including be able to have a sense o f humor about j ones own foibles, and respect for other cultural concepts. Intercultural communication between geographic cultures, and intra-cultural differences within our own country, including women and men as exhibitors of cultural differences are vital to a growing Cultural consciousness. Cultural consciousness can expand our sentient - social conscience and our latitudes of acceptance o f others, which, in turn, expands our own self knowing. One point o f view holds that an entity within the universe is on one hand very similar to all other entities o f that type. All rocks, e.g., have many common characteristics; yet the structure of each rock is in some way unique. So it is with humans, too. In our relationships with other humans we may choose to focus on the similarities or we may choose to focus on the differences. For effective communication, it seems essential that we balance our focus to take into account both similarities and the differences. We need to establish some commonalities before we can achieve shared meanings which are necessary for us to carry out transactions, At the same time, we must be aware o f the differences and take them into account to minimize the extent to which the differences may prevent shared meanings (Sarbaugh, 1979, p. 135). Such is the work of developing social sensitivity, that lead to greater effectiveness in interpersonal relations. As humans, we are infinitely different and infinitely alike and cultural consciousness and cultural relativity are important tasks of a growing attitude-flexible human being. , >

> * }

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CHAPTER III TH E I DIMENSION OF A FFECT

G LO SS RY O F T E R M S Affect - T he b o d y sensible em otive quality that can change and thereby alter the n a tu re o f
su b jectiv e experience.

Autonomousness - T he experience o f bein g separate or s e lf co n tained w ithin o n e s ow n e m o tiv e

(but n o t deeply ardent) em otional cocoon.

Emotivelv/Affectivitv - T he visible expression or display o f b e h a v io r o f an affect o r em otion. Free Will - T he ability to choose betw een alternatives so that actions are c reativ ely s e lf
determ ined.

Mind-Thinking - T he conscious act o f cognitive rum ination (associated w ith the left brain) Analog I - The m ind space w here m ind thinking occurs w h ere w e m ake up analogous m ental
p ictu res o f our I identity, i.e., - our behaviors, our ap pearance, ou r fantasies, our disp o sitio n al features, our habits, our w ishes, and our desires.

INTROD UC TION
T h e I part o f the three dim ensional a ffe c t-m o tif m anifests as the em otive contents that p ro m o te o r defend our right to be a unique personality. T he action oriented individualizing affectivity is, in part, the exhibition o f the m asculine principle. (T he o th er part is the vitality im petus o f the M E ). O ur individual p e rso n ality is a com bination o f ap p earan ce and com portm ent; a set o f attributes, traits, habits, abilities, talents, and achievem ents; a m ix o f dispositional features, i.e., k in d to unkind, generous to selfish, helpful to m ean, hum ble to sm ug, etc.; and a m ental outlook to w ard ourselves, others, and the environs. W e ste rn p sychology is com posed o f volum es about in dividual p e rso n ality developm ent w ritten by th eo rists representing behavioral cond itio n in g to p sychoanalysis. S entient-psychology d o e s n 't try to confirm or deny any p articular theory as it applies to the I but uses w hat is instrum ental in d e scrib in g the experience o f autonom ousness that m akes up the unique identity aspect to hum an n atu re. W estern p sychology rarely describes or com m ents on the M Y S E L F part o f the hum an affect m otif. It is difficult to describe the se p ara te -self states o f the I w ithout w ondering w hy hum ans rem o v e d them selves from the security o f the net w h ere em otional belonging and m ystical p articip atio n are sentient-felt endow m ents. T here w ere histo ric m u ltip le causations for getting so I - oriented (see C hapter V III) including physical cataclysm s w h ich w e re out o f hum an control. S o m e explanations o f the hum an choice to disconnect include:

49

1) The free will part of ourselves activates a creative impulse that impels promoting self confident achievement and individual esteem; 2) Once distanced from the affectivity experience o f the net it is hard to return without shutting up our analog I from the narratizing dialogue in the mind space in our head. To compound the issue that our consciousness is consumed by the talking in our head, only the right brain seems to remember and therefore strongly miss the feel-tone o f the net; 3) Once the socialization toward I-ness is established, it seems much easier to get off the net than it is to reconnect. Further, it requires many others who are willing to gratuitously share o f themselves to keep the net enlivened. This is not the intimacy style of Western culture; 4) The sense o f vulnerability of being a solitary figure, no matter how emotionally hardened, escalates a defending affect alertness to protect our unique personality, similar to adrenaline responses that protect our physical body. We stay so action ready we j cant submit to experience affectivity from the net; j 5) We can find the self related concern of many o f the I states somewhat addictive; that is, we can narratize our own version of reality to avoid struggling with hard choices or having to analyze our own motives, or we can use autonomous sentient states to block out difficult or painful emotions. The above is not meant to imply that anything is wrong with the I aspect o f our human affectmotif, merely that it is possible to get so stuck in this dimension, the other human sentient * possibilities are neglected or forgotten. We can get fairly one-dimensional for long periods o f i time. 3 I is the act-power manifestation of our sentient-nucleus or life vitality. There are many forms o f power. We usually think of it as power-in-the-world-political control, economic control, the force of arms (French 1985, p. 125). In Sentient psychology we are referring to the personal experience o f power. The side that describes the I in its pure state is: i Act-power: Fundamental power, the power (the right) to be, to use the self, to exercise ones abilities:...To have freedom to move around in the world:...To determine what one will do in ones life...and most basic of all is the power over ones own body - the right to be free o f physical abuse, to control ones sexuality, etc. (French, 1985, p 125). The ME/MYSELF is be power as follows: Be-power: Personal power that comes form the sentient nucleus within, and exudes influence by the felt charisma or strength o f will, and including the growth and transforming experience o f the power of connections, the power o f insight, the power of inner harmony, the power of wisdom (intuitive knowing), the power to mystically participate in cosmic drama or universal themes, etc. The act-power of the I is synonymous with what we might call free will:, or the ability to choose between alternatives to that actions are creatively self determined. The I dimension of human affect has two major I components which include 1) the analog-I or the mental 50 * j ' j

representation o f ourselves in a mind space in our heads; 2) and the sentient I, or the various affect states that promote or defend our personality. The analog I thinks about who we are in relationship to others. The sentient I experiences emotivity and affectivity to promote and defend its right to be. Both the analog-I and the sentient I are autonomous, separate, and unique individuality-focused states o f conscious awareness. Both states are fairly universal in our time, although, the specific personality features and comportment they promote or defend are unique to each individual human. The sentient I is the body felt affective qualities or states of emotivity that promote, preserve, and defend our personality uniqueness. The sentient I states are the least other-directed in sensitivity or emotional reception, although they can and do occur in reaction to others or the environment. The analog I has become a primary form o f consciousness as left brain has superseded right brain in cultural emphasis.

The Analog I
The term analog-I was taken from Julian Jaynes book on The Breakdown of the Bicameral Mind, which describes the historical transition from a right brained consciousness. He defined it thusly: The Analog-I - A most important feature of this metaphor world is the metaphor we have o f ourselves, the analog-I which can move about vicarially in our imagination, doing things that we are not actually doing...W e imagine ourselves doing this or that, and thus make decisions on the basis of imagined outcomes that would be impossible if we did not have an imagined self behaving in an imagined world...Without consciousness with its vicarial analog I we could not do this (Jaynes, 1976, p. 62-63). In the I dimension, the analog-I plays a critical function in the mental outlook that manifests as free will. There is a deeper body felt will associated with the ME or sentient nucleus, but as Don Juan explained to Carlos Casteneda: we are bom with two rings of power. . .that ring which is hooked very soon after we re bom is reason, and its compansion is talking (Casteneda, 1974, p. 101). The talking companion is the analog-I. The mental narratizations in the mind space in our heads with which we portray ourselves and describe ourselves in relation to others can also conjure up a mental outlook about what we have a right to have or to not have; to do or not to do; about how we should behave or not behave; and where certain behaviors are appropriate or inappropriate. Our mind thinking person can generate the basic conceptual precepts that can modify the free will impulses in our sentient need system with morally reasonable, and eventually ethical behavior. Reasonable appraisal o f ourselves and in our involvements with others is the growth responsibility in cognitive developmental steps of the analog-I. The analog-I is not the actual sentience that promotes or defends the unique personality I, nor other than by mental outlook is it the actual exhibition o f our personality attributes. It is the narratized mental resemblance (analogy) or set of pictured respondent images that we feed into the mind-space where mind-thinking consciousness occurs. It makes up analogous pictures about our personality, our appearance and our comportment. It also records the communications we have in interactions with others. Unlike a computer, however, once stimulated to mind thinking about an interaction, the analog-I has the

ability to distort and deny, to imagine and wish, to manipulate details, so that what comes upon the mental screen can be greatly altered from actual events. Ethical integrity is the growth goal o f the analog-I so that by using reasonable and honest self appraisal we are afforded the option to evaluate our own morals and ideals. The I is our autonomous experience of self. Its talking voice counterpart, the analog-I, is the most sentient removed we can become. The walls of the emotional covering o f the most defensive I states are subject to stimulus charges from others and events. The analog-I is completely free o f affect stimulus receptivity o f any kind, which gives us the safety o f a separate mindthinking cognition to infinitely re-evaluate, refine, describe, and define reality as it occurs. Our reality grasp can quickly change and develop new ideas for different adaptations to changing circumstances. The ability to have realistic appraisal in specific situations is the positive adaptive quality o f the analog-I, and gives the free will part o f ourselves the freedom to explore and to adapt new behaviors to changing situations. It is the ultimate inventive survivor oriented part of , our consciousness and is especially useful in times o f great peril or severe crisis. | In more usual times, the analog-I allows us to come to realistic terms with who we really are, and to determine for ourselves whether or not our choice o f behaviors should be approved of morally and ethically quite independent of the standards or moral agendas o f others. This is its gift to human potential. At its worst, the analog-I is capable of self justifying any actions, including the worst harm to others, for it is an extreme o f a sentient shallow disconnected existence. Sentient shallowness can be dangerous to others, because there is no way for the emotional reactions o f others to make any impact. In our three dimensional sentient range, the harmful behaviors we do have an affective boomerang effect. If we smack a dog, its cries reverberate back from the net , and then onto our MYSELF antennae making us feel badly in our ME. In our I we are | ' emotionally defended from the reverberation. Sentient consciousness leads to social conscience. In the analog-I our mental outlook, not emotional responsiveness, determines the degree of ethical integrity we will exhibit. It makes the growth o f moral reasoning an important work o f a humane individual.
;

The mental outlook of the analog I grows in stages of moral reasoning that is predominantly cognitive in development. A simple definition of moral judgment is the moral positions we take or acts we perform in accord with those positions, whether about proper behavior, proper ways to think, or proper acts to perform. Morality is not a universal and what is considered moral changes by culture, by century, even by decade. Moral reasoning is a cognitive process to help us cope with changing moral codes. According to Kohlberg (1964), moral reasoning is learned in developmental stages. The stages are as follows: Pre-Conventional Level - Simplistic reasoning that involves labels of good or bad, right or wrong: Stage 1: Punishment - Obedience Orientation - avoidance o f punishment and deference to power. Stage 2: Instrumental Relativist Orientation - reciprocity based on satisfying our own needs (you scratch my back, Ill scratch yours). 52

Conventional Level - At this level maintaining the expectations of the individuals family, group or nation is perceived as valuable in its own right, regardless o f immediate and obvious consequences. The attitude is one o f conformity to societal expectations and social order and of loyalty to it, of actively maintaining, supporting and justifying the order and o f identifying with persons or groups involved with this order. There are two levels: Stage 3: Concordance with good boy, nice girl images. There is a conformity to stereotyping images and behaviors ascribed by persons in authority. Ones own behavior is strongly self justified by its conformance to good boy or nice girl pictures. Stage 4: Law and Order Orientation - following the dictates, beliefs of authority figures; right or wrong means following the fixed rules, and the maintaining of social order as prescribed by authorities. Post Conventional - Autonomous Principles Level - There is a clear effort to define moral values and principles which have validity and application apart from the authority o f groups or persons holding these principles and apart from the individuals own identification with these groups. This level has two stages: Stage 5: Utilitarian or correct actions are based on individual rights and standards which have been critically examined, and are considered from a base o f relativism and utility, Stage 6: Universal Ethical Principle Orientation - appeals to comprehensiveness, universality, consistency, i.e., principles o f justice, equality, dignity for all human beings; abstractions as opposed to concrete rules (Duska, 1975, p. 7-8). To understand moral reasoning in the statement, Its wrong to steal...Level one would say I might be caught and punished, so I wont steal if theres a risk o f getting caught. Level two would say its not in keeping with the rules of society and as a loyal member of society, I wont steal because its not good for society. Level three would ask, would I choose to have someone steal from me if the situation were reversed. It would also ask what are the consequences for me and for other persons in the short range and the long range. Are there conditions under which stealing might be acceptable (Sarbaugh, 1979, p. 41). The difference between morals and ethics is that morals usually presume one of two judgments: something is morally right or wrong because a culture or authority so dictates or moral codes are accepted because of a religious foundation. Ethics can be constructed without an appeal to cultural o r religious bias. Ethical inquiry looks at the rights, goods and oughts that center around maximizing fulfillment o f the individual person, relative worth in social usage, and consideration o f free will balanced by ethical consequences. Good thus takes on functional and utilitarian meaning. Rights revolve around facilitating choices of behavior. Oughts are our obligations to others. Ethical conduct implies a voluntary choice between alternative courses of action, where we have critically examined the consequences and are willing to accept responsibility for our life decisions (Johnson, 1976, p. 2). Teaching our analog I ethical integrity requires receptivity to ideas that stimulate our moral imagination, developing analytical skills that include realistic self 53

appraisal; eliciting mental standards of behavior that adequately balance self interests with obligations to others and to the environment; and clarifying our own mental outlook on interactions with others. Moral codes and fixed beliefs can stay firmly locked in our analog I, if we allow no modifying life experience or sentient interchange to alter the harshness o f our judgments either o f ourselves or others behaviors. For example, no one really says when I grow up I want to have an abortion. I just cant wait. To morally judge nebulous groups of others is easy. To be face to face with the anguish o f the decision-making process of a real person deciding whether to have an abortion is very different for sentient responsive humans. Strong moral judgments work best in sentient vacuums, unfettered by real people with real mitigating circumstances. In order to stay a strong moral judge o f the behaviors of others, we have to stay sentient disconnected in the self same analog I that also offers self justifying relief for our own free will choices. It sets us up to be a hypocrite, and hypocritical thinking abounds in our I oriented culture. Our feeling of wrongness or mistakenness derives from our capacity for judgment...while the ability to make discriminative judgments is essential to survival, and hence not something to be eliminated or suspended...however, judgment, especially pre-judgment, contracts and distorts our perception, as expressed in Christs parable about the beam in our eye, to which we are oblivious while we are judging the moat in someone elses eyes. According to the Jewish Kabbalah, evil occurs when the function o f discrimination or judgment (Gevurah) is separated from its natural complement - loving, kindness or mercy (Hesed) (Meznerm, 1983, p. 42). Perhaps one o f the amazing features o f our analog I is that it can develop a God ideal that is less compassionate and less broadminded than we can be as humans. We then use this harsh God ideal as the reason we can allow ourselves to make mean judgments about others. Ethos are guiding value principles that distinguish the moral assumptions o f groups. Ethos are culturally encouraged values rather than personal belief and therefore are more likely to build an attitude bridge between the analog I and our sentient I behaviors. Beliefs stay in our head, while attitudes often appear in our actions,. American ethos might be thrift, hard work, practicality, and self reliance, and an overriding ethic of fairness and egalitarianism that can make dispositional appearances to our choices of behaviors. Ethos, therefore, can develop into dispositional attitudes. If thrifty was a major ethos o f our family norms, we not only can have a mental outlook oriented to being thrifty, we can display many behaviors that would act out the thriftiness ethos. Thrift would tie our mental outlook to our personality behaviors and actual comportment. If we were to do an extravagant or non-thrifty behavior on impulse, we might feel disappointed with ourselves. Fairness and egalitarianism would act in much the same way, so these two ethos would interlink our mental outlook with our emotive behavioral style. In this manner the analog I and the sentient I act in cinque. Values are cognitive standards that can also generate strong sentiment. Therefore, they are emotional standards tying the analog I and the sentient I together in a dispositional behavioral orientation Our personal values build the bridge between our analog I and our sentient I even more directly than ethos. To many social psychologists, the word value is synonymous with attitude, but the latest studies of Rokeach (1972) demonstrate that values are similar to a disposition o f a person, that values are even more basic than an attitude, and often underlie our attitudinal frames of reference (p. 159). Values are part of the core identity of the analog I. 54

They tend to be abstract ideals, not necessarily tied to any taught cultural attitudes or particular life situations. Like the existence o f the unique personality separate from culture, our particular prioritization o f values represent our unique personalization about ideal modes of conduct and ideal terminal goals (p. 159). For example, if we hold honesty to be a top personal value, we usually try to behave with honesty in our interactions with others. People might refer to us as an honest person. Our analog I registers such opinion o f our personality, and with self esteem-reinforcement, we continue to put effort into being honest. The sentient I feels gratified when we are honest, and it reinforces our esteem and effort affects. If a situation comes up where being honest could badly hurt someone else, or could cost us prestige, a values conflict develops that effects both our cognitive and affective nature. Working out these conflicts teach us maturity, as well as, helping us interlink what we think with how we actually behave. The difference between honesty as a personal value rather than a moral code is the degree it is made part of our core identity. On experimental tests o f honesty, those with religious upbringing are not distinguishable from those without it (Wright, 1975, p. 233). Those for whom it is a personal priority value are more likely to feel sentient pulled to behave honestly because it has a sentient, as well as, cognitive responses. Values as emotional standards connect our thinking to our emotions. Values sum up our attitudes into modes o f conduct and end states o f existence (Rokeach, 1976, p. 159). Instrumental or means to an end values are such standards as ambitious, broadminded, intellectual, courageous, forgiving, honest, helpful, independent, responsible, fair, respect, loyal, etc. Our terminal or desired end states are standards such as world o f peace, freedom, happiness, mature love, inner harmony, wisdom, salvation, etc. The closer our communications with others are to values exchanges as opposed to 0% consensus belief clashes, the more self disclosive we can become and the more we can understand one another. Value conflicts between our own instrumental and our own terminal standards can also be at the root of some o f our intrapersonal conflicts. A controversial issue on the job that would require courage to speak up as a means-to-an-end value can seem in dissonance with the terminal value o f family security. Such value conflicts can create emotional turmoil within the person. We are forced to decide whether to go with our value of courage, putting our value of family security on the line, or vice versa. In this way, emotional standards that we highly value are the beginning o f self induced conscience, separate from societal shoulds. Rokeach (1973) identified 36 values that exist in all world cultures. The priorities of most important to least important seemingly change by individual preference, as opposed to cultural background. Our top five values on both lists represent our own personal core of emotional standards. Positive emotions are associated with the top five standards we select as most important. Negative emotions occur regarding our bottom five values (18, 17, 16, 15, and 14), as well. Reviewing both lists for our top five and bottom five will give us a personalized picture o f our own core standards. Instrumental or Means To an end values (What we value as modus operandi or process style) Ambitious-hard working, aspiring Broadminded-open minded 55 Terminal or Desired End States (Our bottom line end goals) A comfortable life-a prosperous life An exciting life-a stimulating life

Capable-competent Cheerful-joyfiil Clean-neat, tidy Courageous-standing up for others Forgiving-willing to pardon others Helpful-working for the welfare of others Honest-truthful Imaginative-creative Independent-self reliant Intellectual-reflective intelligence Logical-rational Loving-affectionate, tender Obedient-dutiful Polite-courteous Responsible-dependable Self-controlled-self disciplined, restrained (p. 359-361)

A sense o f accomplishment-lasting contributioi A world o f peace-free o f war & conflict A world o f beauty-beauty o f nature & arts Equality-equal opportunity Family Security-taking care o f family Freedom-free choice, independence Happiness-contentedness Inner Harmony-freedom from inner conflict Mature Love-sexual/spiritual intimacy National Security-protection from attack Pleasure-an enjoyable life Salvation-saved, eternal life Self-respect-self esteem Social Recognition-admiration, respect True Friendship-close companionship j Wisdom-understanding o f life

Understanding the inconsistency between our beliefs or moral codes, our culturally reflexive attitudes, and our top five instrumental or terminal values can impact our self education and effect the re-education o f our analog I. It may be interesting to note those values that are in our bottom five because they can generate negative emotions. Observing our values in this manner is somewhat analogous to the effects that may be generated by showing a person undergoing a medical examination an x-ray o f himself that reveals previously unsuspected and unwelcome medical information. It may be assumed that in every persons value-attitude system, there already exist inherent contradictions o f which he is unaware due to compartmentalization, conformity, or on uncritical internalization o f the contradictory ethos of his reference groups (Rokeach, 1972, p. 160). Our top 5 instrumental values should show in our everyday behavior. Our top 5 terminal values should give the framework to make action steps to achieve those ends. Exposing to self awareness inconsistencies already in our own value priorities, as well as, understanding and perceiving the value-ideals of others (always valid for them), allows us a non culturally conditioned method to understand the emotional ideals of a particular individual personality. More importantly, we can realistically appraise our own top value-ideals as a method to upgrade the ethical integrity of our action-oriented free will. What we value is always correct for us. How we act or do not act from our own value ideals is the question for our moral growth. The analog I cannot be totally re-educated this easily, o f course. It is called a mind-space, but it acts more like a house o f many rooms, with secret passages or unconscious stairwells, connecting various rooms together, and with an occasional skeleton hidden in the closet. Its odd we should think this mind-space our rational self for dealing with others. What it can be is a good adaptive appraiser o f reality in very immediate moments. It is an illusion to call this part o f our consciousness logical. Its more like a reality appraising survivor, that can use logic, but can also use self deception. Maturity is another illusive concept that demonstrates some of what the analog I is or is not to our overall human. Teenagers are often called too emotionally immature to understand love. 56

However, the level o f emotion in the sentient-nucleus ME might be quite mature in both sentiment and gratuitous extension. It is the realistic appraisal in the analog I that is often lacking in both experience and idea maturity about the obligations inherent in love. Developmentally delayed people often demonstrate emotional purity from the sentient-nucleus ME, having not learned so many sophisticated personality defenses of those of us more mentally adept. At the same time, moral reasoning o f developmentally delayed persons usually stays at very basic levels. Educating our mind in moral reasoning following the stages o f cognitive development is important to cognitive maturity. It is only part o f maturing, however. A psychiatrist at a counselors convention adamantly noted from his analog I that any emotion that lasts longer than five seconds is some sort of agitated state. He was saying more about his own sentient range than representing truth. It does point up a problem, i.e., that the less you can feel or perceive, the more certain you can be that your reality is normal or accurate to reality. Such narrowness is often called mature. Too often, it is also called objectivity to be able to communicate such a narrow concept in an unemotional manner without any recognition o f the inherent cultural bias and/or awareness o f our own emotional limitations. All the dimensions in the human affect-motif have a role in defining rationality, and in growth and maturity, but they do not necessarily grow in cinque. Interactions between the three affect motifs are very critical to a full experience o f a maturing self. The Sentient I The sentient I stimulus charges that trigger the sentient I into its action-mode can be initiated from the life vitality impetus o f the sentient nucleus ME, or be reactively excited by environmental stimulus, or induced to dispositional exhibitions by mind-thinking in the analog I, or motivated by the needs and drives o f our body. Thus, our basic body drives are included as part of the sentient I. The body drive impulses (hunger, thirst, sex) generate consciousness of our physical well being and motivate some o f our behaviors, as well as, represent early learning, both conscious and unconscious, about control and trust o f others. The sentient I demonstrates in the following affect states: 1) 2) Gratification/Non Gratification Affects -pleasure/pain or pleasant/unpleasant Fight/Flight Affects -real adrenaline responses -adrenaline-like responses Body Well Being/Body Malaise Affects -puff o f homeostatic cenesthesia -body tension/stress Esteem Affects -glow o f confidence -irritant frustration Effort Affects -accomplishment highs -lethargic downs

3)

4)

5)

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GRATIFICATION/NON-GRATIFICATION AFFECTS A distinguishing feature o f our body instincts or biological impulses, different from the sentientnucleus ME is that the aim exhibited by these impulses is the decrease o f instinctual tension. That is to say that excitation or stimulus build-up of hunger, thirst, filling up a bladder, and sexual arousal, all seek a release from tension, to re-establish a state where there is no longer an instinctual need (Sterbam 1942/1968, p.5). By way o f comparison, the sentient-nucleus ME strives to become more enlivened and more vibrant. Gratification and non-gratification o f our body instincts are an important aspect of learning behavioral actions and controls from our earliest memory. It can easily be assumed that a large factor in our experience o f trust of the environment and what we expect from other people has to do with early interaction around body drives, when we were dependent. To what degree it effects the unconscious is under dispute. However, the level o f importance that we give to our biological well being, how much and in what ways we j allow the instinctual urges to be a motivating force to our self constancy and how rigid in belief constructs becomes our analog I can all be effected. ( The body experience o f the arousal/release of body drives has to do with heightened attention of the physical senses and organs directed towards that outer world, and of the consciousness attached to them (Freud, 1937/1957, p. 40). The body feels pleasurably relieved. Thus, the affect ; urge leams to strive toward gaining pleasure; from any operation which might arouse unpleasantness (pain) mental activity draws back (Freud, 1937/1957, p. 39). Arousal/release states encourage ideas o f pleasure or pain to generate in the analog 1. The analog I can through wishing and fantasy incite such arousal and, in turn, body want or taut tension. The salivation state in the mouth and sexual tension of the genitals are somewhat obvious examples, but a generalized body arousal induced from heightened senses can also be included. The mental j!, intellection o f body desire is wish, and building sentient I arousal in the body can correlate with i fantasy about external objects, people, and events. Wish and fantasy are developed in the analog I. Sometimes body desire, in a somewhat loose generalization o f psychoanalytic theory, is negated by the variety o f cognitive diffusive devices, including repression, sublimation, suppression, and intellectualization. Such cognitive defenses can be healthy when behavioral action is inappropriate, and unhealthy when they are so automatic as to rarely allow gratification of needs, as though to discard the physical nature o f being human. It is no less a potential for behavioral difficulty to overly accede to the impulse nature o f the physical body because overly focusing on the arousal/release states keep us a step removed from our inner self or sentient-nucleus ME and/or our sensitivity to others in the MYSELF. Put simply, under or over sensibility to body arousal/release mechanisms either makes the physical body, or the cognitive mind, a trap to the human spirit ME inside. We cannot discard our physical nature, nor need we make it the major focus of our existence. ~ Gratification or non-gratification can extend beyond the bounds o f body physicality. The analog I can go further by developing ideas of intactness or having it together associated with various potentially addictive substances or habitual behaviors. The arousal of sentient feelers can gnaw and tense the body in response to obsessions generated by the analog I. Thus, a developing psychological mental set co-acts with what are often physically addictive substances, or habit forming behaviors. I want get mixed up with I need. Wish and fantasy become mind thinking components o f the sentient experiences of arousal and release. Because humans have a never ending range o f imagination, as well as a never ending capacity to associate external stimuli 58 j j

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j' ; *

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with derived beliefs, what we think of as gratifying vs. non-gratifying regarding arousal and release can expand far beyond the biological impulses or instincts in the I part of our being. Sexual arousal, for example, can be connected with elaborate notions and varying derived beliefs about what, why, whom and how such attractions and arousal and subsequent release is to take place. Non-gratification generates a body felt sense of desperation which reverberates back to the analog I. The analog I uses its clever and adaptive survivor skills to con, manipulate, deny and distort to get what it thinks it needs to become gratified. Substances (alcohol and drugs, etc.) have their own effects, but long after physical tolerance has made the actual high relatively insignificant, releasing the tense desperate feeling has its own addictive gratification. In addiction treatment, the obsessive con game played by the analog I is called stinking thinking, and can be helped by confronting or challenging the analog I with limit setting reality, along with other treatment techniques. Our society promotes stinking thinking by marketing instant love, instant happiness, instantaneous relief o f pain, and quick removal of intense emotions. Too often, it encourages the idea o f the quick fix, the immediate OKness, a struggle free life. Love addiction, sexual addiction, food addiction, religious fanaticism or cult group addiction, and gambling are some o f the obsessive and habitual behaviors we can fall prey to. Advertising and media presentation have borrowed from behaviorism ideas o f conditioning through reward and punishment in helping to associate the psychological inconsequential with the consequential. The materialistic consumer mentality can arouse body tension wants via advertising that encourages conformity that is exploitative, debasing, lacking in taste, and insulting to the dignity of man (Rokeach, 1976, p. 185). Taking pleasure in our physicality, touching, tasting, hearing, seeing, sensing is part o f the enjoyment o f living. Gratification seeking is basic and human, and can be a very pleasurable addition to our three dimensional human affect motif. It is only problematic when it becomes either all consuming, or to rigidly controlled, or falsely induced by drugs or obsessions. FIGHT/FLIGHT Fight and flight affects are generally induced by stimulus in the environs that signifies threat to personal existence. Fight or flight affects either generate real adrenaline-rushes, or adrenaline-like preparedness to fight or flee in response to perceived threat. Real adrenaline rushes occur when there is a genuine threat to body well being, such as swerving to avoid a car accident. We all, no doubt, remember such an event where we automatically reacted with quick active behaviors. Very shortly, we also experienced heart pounding, sweaty palms, and weakness of arm and leg muscles. We can experience ourselves after a crisis as though we had puffed out from our physical body, and our energy was only slowly seeping back into our body. Real threat to our safety or well being generates this type o f fight/flight responses. Adrenline-like affect states o f fight/flight defend against perceived threat to our autonomy, or to our free will or to our own personality self conception in our analog I. As we realize that we can experience being separate beings we develop ideas about our personal right to be a person and to have basic freedoms to act out our uniqueness. Self preservation of who we are in our analog I develops. We will either go on an adrenaline-like fight state to defend our personality from real 59

or imagined threat, or we will adrenaline-like flee from that which will disturb our self conceptions. Fight/Flight affects are action-preparedness states that fend off stings o f stimulus that we might perceive as menacing. Fight preparedness is exhibited by the body in a distending puffy accentuation o f overall body physicalness in either a real adrenaline or an energized adrenaline like state. More than just a physical appearance o f clenched fists or a spread out body attack stance, the hulk-like sentience releases hostility or visceral aggravation to a literal experience of layering puffy denseness, filling out the physical form to a larger, balloon-like version o f body > spaciality. We are literally puffed out with overall body zinging antagonism. It is a ' preparedness to act state that temporarily makes body sensibility dense and unreceptive to th e , feelings of others. In its positive state, it represents affirmation of our existence. Flight states exhibit as free floating somatic anxiety or intense body excitation, often combined^ with symptoms such as heart palpitations, trembling, dizziness, increase in blood pressure, j difficulty swallowing, etc. Like the body aggravated hulkiness of fight states that can get to be somewhat routine responses in the face o f what are not o f necessity threats to self preservation, flight states can have a state of regular anxious body tenseness to go with various attempts to vigilantly safeguard set beliefs or physical safety in over-interpreting ways. A hyper-screening mindfulness of self preservation exists in the analog I while the visceral body is susceptible to being buffeted by panic responses. Fight/flight responses can become extremely quick-tempered or triggered reactions as though our personal self conception is at risk in the face of new ideas or new people, or any emotional intensity, or simply in response to any direct behavioral confrontation. We can use fight/flight a,. reactions as a sole measure o f sentient response to others, thus remaining emotionally nonresilient. We can develop a prideful picture of our own importance. False pride can then take the ,, place o f the true personality and the defense o f false pride can be intense. 1 Fight/flight, as arousal/release, are emotive states but are not vibrant ME-induced emotions, although they are often misnomered as the representation of anger (fight) fear (flight), love V (pleasure), or hurt (pain-discomfort). They are emotive states of pre-feelings and exist before absorption to an inner body experience of the sentient-nucleus ME, and frequently result in direct behavioral actions before we know what we really feel. Fight/flight states can be necessary or * j appropriate body defenses for organism survival and sometimes to ideas of free will and self volition. They are a hindrance when used too regularly to maintain false pride. Both fight and flight states give credibility to our manifested unique personality. Both states can keep us a dense step removed from our real ME. We avoid working through real sentiments of anger or fear in the sentient-nucleus, because we are so action ready to stimulus react, we regenerate the same quick triggered responses to the same sets o f stimulus charges in repetitive cycles. It make us seem like we cant change some o f our most defensive behavioral patterns. What we need to do is to hold back action release of the affect longer, until the stimulus charge is absorbed by our sentient-nucleus ME. (The sentient-nucleus ME processes strong emotions with much more ego resiliency). Counting to 100 when the fight state begins to surface, for example, gives the person a better chance to absorb the stimulus to a real feeling. Even if the feeling is ME anger, it will be more ego resilient and have less need for immediate expression. 60

It has been suggested that the current survivor-of-the-fittest mentality, with cutthroat competition as an ethos, leaves a deeply ingrained aggressor mentality and victim mentality in many o f us, that makes fight/flight affects more prevalent. As though we are defending against saber-tooth tigers we prey on and victimize our fellow human beings for survival...we still, in the paranoid mode, vigilantly watch for threats, prepared to flee or defend (Metzner, 1983, p. 48). External power worship and power seeking magnify an aggressive mental outlook which makes for quick triggered fight state readiness, and can be defined as hostile impulses directed outward. The term (aggressive) can cover an angry look or murder; it can describe the driving energy o f a strong argument, exhortations to some action....and physical or emotional violence (French, 1985, p. 513). Aggressive expression to go with the fight state affect can enormously vary in degree and kind, and is somewhat influenced by what cultures will sanction. There are many true victims in our society to match up with the many examples of aggressive and violent behaviors, generated by the aggression mentality. No attempt, therefore, is being made to minimize the degree of harm true victims have experienced. A victim mentality, however, can develop in the analog I that gives a person a sense of entitlement to reparations for wrongs done by holding innocent others emotional hostages or by using emotional blackmail to keep intact a bargain made with life. The bargain is that in return for being allowed to keep feelings in an emotional deep freeze, we want rescued over and over. We can then control the level of intimacy and emotional stimulus we choose to tolerate from others. Adult children o f alcoholics and incest victims, as an example, can develop a victim mentality as a coping response that is not dissimilar to post-traumatic stress o f the Vietnam war veterans (Middleton, Mos and Dwinell, 1986, p. 119120). A hyper alert flight mechanism often defends this illusion of emotional control, and the quick triggered startled or fearful seeming responses often hold others at emotional bay as well. Despite the behaviorally extreme appearance of hostile fight states and intimacy skittish flight states, deep emotion is not what immediately underlines fight/flight affects, but a mental outlook about the potential threat to a sense of autonomy or self-conception. Because of this fact, flight and fight states (except perhaps in severe extremes of aggression mentality) are often flip sides of the same coin. A bully in regular fight state readiness is often covering fearful insecurity underneath the posturing, and the person with the helpless appearing flight states can switch to controlling verbal aggression if at all pressed. Fight/flight states have the positive effect of defending our right to be a unique personality with free will or the negative effect of protecting pride fullness, insecurity, and intimacy fears. As extreme defenses they are often abusive to others o r emotionally constricting to ourselves, or both. BODY WELL BEING/BODY MALAISE Cenesthesia is the general sense o f bodily existence and especially the feeling of well being or malaise (Campbell, 1981, p. 99). Body well being is the experience of heightened physicality, combined with externalized emotivity that generates as an animated buoyancy. Body well being states, similar to fight states, tend to puff out out internal emotions to a layering energized stimulus external to the body. Unlike fight states, zestful invigoration rather than aggression usually induces the zinging puff up that physically enlarges or heightens our sense of our body space, as though in a bubble. The balloon-like puff up can experience as a range of emotivity including a floating light giddiness, exuberant cheerfulness, zestful robustness, or calming tranquility. 61

These states can be induced by vigorous exercise or by relaxation techniques or through meditation. It also is the actual initial effect o f many drugs, or the effect of sexual orgasm on some. Cocaine addicts describe this feeling o f total pleasantness, which soon crashes in on the body when the high wears off. In our frenetic and fast paced culture, simple release and relief valves for our inner emotional human can take on unwarranted priority. Staying in a bubble of homeostatic constancy can get to be its own goal, and, in fact, this self-medicating I space of slowed emotional reception to others is sometimes mistaken for nirvana by Western seekers of non-Westem meditation/spiritual paths. The homeostatic bubble gives us body well being and releases tension from our bodies. As such, it is a release and relief valve to diminish the environmental stress, physical stress and jangling affect stimuli from constantly imposing on our physical senses and building up body tension. It is often an immediate reaction in emotionally laden situations not able to be immediately absorbed. The calm state often represents the energized state of denial when a tragedy has struck that is the natural method o f the body to emotionally protect us. It can also be accessed to distance pressure from others in order to make decisions. Thus, it can give us the cool under fire we need to retroactively respond to an immediate pressure, or cognitively calculate quick response to situations. Like a semi-permanent shock reaction it can be overused to block out emotional stimuli o f even ordinary interactions. The bubble of thickening self constancy has gradations of appropriate usage. At its best it provides a calm composure in tension-laden or stimulus stressful situations where the mind needs to be clear to quickly analyze and access retroactive or reciprocating verbal responses. It can also provide a high o f outer body glowing vigor. It also defends our sentient-nucleus ME from staggering jolts o f emotionally overwhelming stimuli in life crises or tragedies. Its over-use as a relief or release valve from ordinary social sensitivity to others or to avoid emotional content makes us thick or affect dense. That is, we can only analyze ourselves or others by observable outcomes while we become ourselves emotionally process slow or affect limited. The bubble is not so much self centered by intention as it is dulling of our ability to read or experience the vibrancy of the net. Such a regular emotionally defended sentient structure makes us highly reliant on our cognitions to interpret ourselves, others, our physical environment. Dense people can be very cognitively bright, can be very broadminded, can be quite behaviorally active or accomplished, even be adept at idea-leamed concern for the right o f others. But theirs is often a concrete world, so understanding nuance in interactions is a confusing and frustrating dilemma. In extreme, this same homeostatic bubble space can cause paranoia about what others are thinking and feeling. Body malaise is the flip side to body well being. Without any healthy release outlets for our emotional energies that chum within, physical stress and tension plague our bodies. Familiar tension experiences o f body malaise are stiff neck and tight and/or sore shoulders, aching arms and thighs, lower back pain, nausea, aching joints, temple throbbing headaches, etc. According to Charlesworth and Nathan (1985), stress may be a major factor in causing hypertension, coronary heart disease, migraine and tension headaches, ulcers, and asthmatic conditions as well as aggravating chronic back pain, arthritis, hyperthyroidism, vertigo and multiple sclerosis (p. 9). Unrelieved stress can be devastating in terms of physical and behavioral breakdowns.

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Body malaise, or constant aches and pains, or tiredness, can effect our ability to relate to others, by simply consuming much o f our consciousness in worry about our own body well being. Directing our mind thinking about our body aches and pains can play a big role in our tolerance or management o f our physicality, as biofeedback has demonstrated. Some on the job stress with its staggering cost in terms o f health and job productivity is preventable, but it requires reviewing priorities and values of organizations, as well as, individually learning better coping skills. ESTEEM AFFECTS Another slice o f the personality I dimension is the level of achievement orientation that is motivated by an impulse to be unique in configuration and form with some mastery o f skills that satisfy a need for self definition or unique worth. This is defined as the effectance motive or the desire for self definition - the wish to know ones attributes and the collateral need for believing that one is unusually competent in at least one skill (Janis, Mahl, Kagan, an Holt, 1969, p. 513). Like a snowflake, each human is unique in personality manifestation, and most seek some recognition o f their uniqueness. The impetus propulsion for the effectance motive drive seems to emanate from the sentientnucleus ME, which vibrantly charges a striving energy that accelerates body activity which generates mental activity. The striving propulsion gives us a doing manifestation to our I-MEMYSELF human affect motif. The fundamental processes o f the effectance motive, are: 1) the desire to match actions and products of actions to a schema; 2) the desire to predict and control events; and 3) the desire to acquire an articulated self-identity (Janis, et al., 1969). The striving is an exhibition o f manifesting free will. I wants to do, to accomplish, to exhibit as a creative manifestor of its own unique being. 1 wants to feel that it can master and control part o f its existence. The sentient experience o f accomplishment is a glow or aura o f self confidence that marks our physical comportment, including the assuredness of body mannerisms, and the ease with which we self assert ourselves. The glow is exhibited in our composure as though self effectance has given us confidence in the act side o f our nature or positively reinforces our act-power experience o f the doing side o f our human. The glow o f confidence make us experience worth in exhibitions o f our personality. It gives us the appearance of poise and surety. The glow o f confidence radiates or beams outward from our face and gives us a positive appearing countenance as well as assurance in our voice tone. If we are very sentient aware, we can actually experience a suffusing glow surrounding our face and head. The facial aplomb shines forth when the analog I feels competent or satisfied with an accomplishment. I f our experience with self-effectance is difficult or has encompassed unrealistic goals, the sentient experience o f frustration will be exhibited in short fused emotivity that can cause tearing in the eyes without sad feelings, or terrible irritant tenseness in facial expression. Crying from frustration from behind the face without an ounce o f deeper sentiment or sentient emotion other than the analog I thinking itself a failure can be frequent when we are effectance-motive driven to achieve. Irritant facial tenseness can result in grinding our teeth together, in a firm setting o f the jaw , in harsh or rigid facial countenance, or in a facially strained appearance of trying to hold it together. Our body movements can be unusually awkward or stiff, our voice hesitant or uneasy.

Esteem affects represent the cognitive desire of our personality to achieve self sufficiency, to have some confidence in our physical dexterity and mobility, to be recognized for our individual worth, ' to receive satisfaction from our accomplishments, to generate approval for our behaviors or activities, to be intellectually stimulated, to be secure in our ability to maintain a degree o f self control, to try to preserve or maintain some secure stimulus-intonation or environmental boundaries where self expression can occur, and to expect some reciprocity of need meeting with others. Initiative and free will are aspects of creative manifestness of our unique being, and they lead to ' esteem and confidence, necessary to be an effective individuating person. Although the will to act in the environment is visceral in origin, its manifestation in an appropriate range of personality assertions, competitiveness, independence, and reciprocal need meeting, generates in large degree from the self-esteem mind conceptions of realistic assessment o f ourselves in relation to but not comparable to others. A healthy personality of our separate I generated from our capacity for mind-conceptualizing a unique identity, and from our active behavioral expression of self worth, and from self-control in our environment, appears to be primarily developmental. From a physically powerless and dependent beginning as babies, our experience with our I assertion of a free-will molds a developing set o f personality orientations generated, in part, by progressive organization o f cognitive abilities. The order of succession of stages from early, relatively simply thinking to more mature and more complex abilities is constant (Musser, Conger and Kagan, 1969, p. 24). Our mind thinking and our actions must interact in developing behavioral maturity in our I. If we are each separately unique in this part of ourselves, there need be not comparison of worth to others. Self esteem affects to go with our accomplishments are not guarantees o f accomplishing I sentient depthfulness. Act-power is not synonymous with be-power. The effectance motive moves us from a visceral ME restiveness to an I drive to active-expression. Egotism in our I , can distort our effectance-motive when activity level or personality expressions in comparison to others begin to consistently be our sole measure o f ourselves. If a comparative cognition to others consistently precedes any visceral determination to strive, we begin to affix our personality expression into a competitive mental outlook that can become envy-based. Dispositions are traits like kindness, generousness, humility, humorlessness, caustic, pleasant, patronizing, reticent, friendly, helpful, taciturn, flirtatious, cheerful, bitter, etc. Every human has some unique combination o f dispositions that make up her/his personality. A competitive mental outlook develops dispositional traits that operate in the same way as do values. These dispositional traits build a bridge from our analog I to a fight state irritant edginess, or thin pancake on our chest. The edgy or taut pancake of sentience is only short-lived before the competitive mental outlook consumes all our consciousness with a quarrelsome narratization in the analog I. The competitive orientation to others generated by a conscious mind-thinking stream of measuring our I imagery and accomplishments against others can lead to some very negative dispositional traits. Envy and jealousy become motivating features of our interactions. The pure cognitive volition involved in these envy based dispositions make up the most selfish and self-centered aspects to our I-ME-MYSELF human affect motif. 64

Some o f the negative competitive oriented dispositions include: Fight for Success aggressive edginess Jealous Greedy Ruthless Exploitative Arrogant Pridefullness Mean Controlling tantrums Flight from Failure taut anxiousness Envious Stingy Malicious Self Pitying Clinging Neediness Vanity Bitter Whining hysterics

Effectance motive competitive distortions are often the lest discernible aberrations in our culture since in our own generation extreme forms o f ego-gratification are culturally supported...Arrogant and unbridled egoists as family men, as officers of the law and in business...are familiar in every community...their courses o f action are often more asocial than those o f inmates o f penitentiaries...they are not described in our manuals of psychiatry because they are supported by every tenet o f our civilization (Benedict, 1960, p. 239). A just win, baby outlook has generated a lot o f pancake people in our society. These competitive distortions, however, are terrible abberations o f our humanness. Frustration is not necessarily negative to our growth as humans. Frustration helps us grow by making us be realistic, by teaching us to self-appraise our actual worth, by encouraging reciprocity between individuals. When goals are realistic, and the striving pays off in the experience o f 'enhanced self esteem, we can experience a feeling enlivenment or a body glow of effectiveness. We look and act confident. When we struggle for and gain a measure of meeting self expectation, we experience a facial beam of satisfaction. This is the high of accomplishment that does not require using envy-based comparisons to assess our worth. EFFORT AFFECTS Effort affects are not really that dissimilar from esteem affects, but are mentioned separately because o f the emphasis on the vigor o f the effort put into an activity as opposed to the sense of accomplishment. Esteem affects are representative of the will to accomplish while effort affects are representative o f will to try. Effort affects like esteem affects are effectance motive driven, generated initially by a visceral restiveness in our sentient-nucleus ME. A facial glow of satisfaction beams outward demonstrating our personal pleasure with our exertion and is the reward for effort expended. Whatever smartness, talents, attributes, or skills we have naturally, it is the effort of will to try that matures our unique personality. I f what we do comes too easily we can become restive or bored. Challenges are needed as a growth producing stimulus for a maturing sentient I, and trying is a test of our gameness and pluck. Boredom experiences like gnawing in the stomach or edgy tenseness on the chest or arms, or overall body jittery restlessness. It directs our attention outward, motivating us to try to do more or different things than we have before, or engage others in more meaningful interactions, etc.

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Struggling to meet external challenges can give our analog I curiosity, dedication, patience, perseverance, and tolerance as part of our dispositional mental outlooks. If we are over praised for what comes too easily, or demanded on far beyond our interests or capabilities, or denied life chances that match up with our abilities, we can become very listless and/or lethargic or a regular shirker of responsibilities. We can literally use withholding of will to try as a way to stay in control o f a mental picture o f the perfection we might be if we did try. This keeps us from experiencing disappointment either in ourselves or in our reality. Our analog I keeps an intact picture, but at a tremendous price to our personality growth. The opposite can also occur in response to effort concerns. We can act frenetic and hyperkinetic, always on the go, seemingly unable to slow down. This over activity can avoid intimate exchanges with others and therefore potentially avoid feeling disappointed with ourselves or our life choices. When will to try is too tied up with others expectations or sanctions, it stops us from looking too far inside to review our own self expectations or goals. Action for its own sake becomes its own intimacy defending reward. In both esteem affects and effort affects learning to be self honest, realistic, and in control o f our own expectations and dreams, is an important aspect to a cognitively maturing analog I. If we dont grow up the analog I and stay over concerned with others approval o f our achievements, we can become very personality conscious. We begin to emphasize our own outward appearance and judge our popularity by the outward reactions of others, with no way to feel emotional ties or perceive deeper character substance either in ourselves or others. Praise or reward can give us a swelled head instead o f a genuine facial glow of confidence. If our analog I begins to consume much o f our consciousness with prestige-ideals as opposed to personal value ideals, we can puff out a conceited big head or develop an illusion o f intactness and emotional self control. If this becomes a predominant outlook on life we lose consciousness of sentience in our body, in preference to the distended facial beam from our face. In the face of a real life crisis, a big head has not learned good coping skills. Popularity has little meaningfulness when solving genuine problems. Overwhelming franticness can alternate with massive self pity, unless a more authentic self can be found within. Addictive behaviors and/or drug usage can help maintain a big head state o f affect. (Pothead is a good descriptor o f the initial head-distending high of marijuana on many.) Bighead people can be successful at simulating success and confidence for long periods o f time by keeping an illusion of intactness. Without a real inner conviction about our self worth, tested over time, a real life crises can throw us into severe body tension and franticness. Once started on a big head path, there are often many onion layers to peel off to find an authentic sense of self. R.D. Laing described such illusion o f intactness as the relation in which one pretends one-self away from ones original self, and then pretends oneself back from this pretense so as to appear to have arrived back at the starting point. A double pretense simulates no pretense. The only way to realize ones original state is to forego the first pretense, but once one adds a second pretense to it, there is no end to the possible pretenses (Laing, 1969, p. 30). All o f us can experience extreme uneasiness of mind and taut free floating sentient tenseness on our bodies when our pride or our esteem and effort affects seem under siege. This can occur if our performance is being unfairly questioned. We can feel emotionally devastated in our sentientnucleus ME. The ME is more depthful in its feelings, but also more resilient.

The sentient I is not so resilient. First it tries to defend against realizing the worst possibilities. Then it starts generating a paranoid mental outlook to go with tense body-felt anxiety. Then it has to repair the damage to its esteem. Like an eggshell smashed, the repair o f our outer bubble requires pasting together all the little pieces from inside-out. The analog I can seem like it turned into a washing machine on full spin, with the thought why? clinking around like a penny, creating many sleepless nights. This is a common occurrence o f many people recovering from relationship loss or divorce, even after emotional pain in the ME has subsided. If we are overly concerned with recognition, and need to be seen as somehow special we are subject to the spinning brain and the tense-anxiety much more often. What may seem like a life crisis may only be the synthetic trauma of life not going our way. When we are certain that our I is indispensable to anyone else, we need to put a finger in a bowl o f water, remove it, and then measure the dent. Hierarchical thinking often follows ideas o f specialness. We do not realize that it is not even a universal belief that humans are at the top of the hierarchical ordering o f animals. The Hindus so not assign the first place in the Hierarchy o f being to man; the elephant and lion stand higher (Jung, 1964, p.238). As well might the whale, the dolphin, the manatee, or other mammals we are destroying. The opposite is also true. If we assume our right to privilege because o f our social status, or believe ourselves to be entitled to respect and affection in social or intimate relationships, we can become very stingy with the effort we expend on maintenance of relationships. We dont teach ourselves how to extend to others and are, therefore, ill prepared for times of emotional trauma. A life crisis can bring on severe bitter anomie. Anomie can create a nothing matters mental outlook, while bouts o f severe rancorous disappointment unsettle the sentient I, and then flipflop to dispassionate sentient emptiness. The only way out of this esteem trap is to practice true humility (not passivity, but unpretentiousness) and genuine gratitude for what others have contributed to our growth. SUMMARY Dr. Naim Akbar (1977) used the analogy of the transformation from egg, to worm, to cocoon, to butterfly to demonstrate that growth is part o f the human potential. Out of an egg laid by a beautiful butterfly (cosmos), comes out a hairy worm. The hairy worm has a function, and that is to take care o f physical business, to eat and to develop the physical being. After a time, the worm throws a fine and elegant thread from its mouth, and weaves a fine silk outfit. Eventually the threads connect to make a safety net, or a cocoon, which is society. A societal womb is needed to develop a social life. Within the cocoon, the worms form begins to disintegrate, and a new life form grows. The worm that went in the cocoon crawling comes out flying (Akbar, 1977, p.5-23). The hairy worm is analogous to our I, the fine threads that self infuse from within and reach without to make a silken suit is analogous to our ME and the net-like intermeshing with the cocoon o f society is the MYSELF. Dr. Akbar goes on to describe some other possibilities for the worm. If the worm eats leaves that dont have proper moisture it will stay a worm. Moral reasoning and acting on personal values are the water on the leaves. Otherwise the fine threads become hard and rough rather than a silken suit and can result in the worm becoming emotionally dense, rather than inter-joined to the tie-like threads to make a cocoon-like connection with the social womb. -I 67

If the worm keeps on indulging its physical self, feeding on personal desires, emphasizing only a material reality, becoming hooked on the leaves, it will stay a worm, locked by its physical personality and biological constraints. A few worms outright reject entering the cocoon on the basis o f their illusion, that they had already become butterflies. Some worms give their allegiance to a societal cocoon that only encourages worm-like life. They enjoyed material expansion for the sake o f expansion. They sought knowledge only for the sake of approval from others!//This is the mentality of the caterpillar whose natural processes have gone berserk (Akbar, 1977, p. 18-19). Our personality and physicality of our I combine to make a hairy worm. Without the worm there is no physical life, nor any challenge o f work, or freedom to create, nor fun o f play, or free will, nor sense of uniqueness. To manage physical life, the hairy worm has an analog I, a mental representation o f itself in its head. It is from this analog I that the hairy worm makes choices o f mental outlooks and life decisions, i.e., should it indulge in eating all the leaves o f the mulberry tree, or should it respond to the inner experience of silken threads ME urging it to emit outward which will eventually make a silken outfit. Should it further reach or should it puff out its own worminess. The hairy worm has a sentient experience of itself. It has to fight for its right to be, to flee from perceived danger, to gratify its needs, to strive to reach far out on the branch of a tree, to release itself into homeostatic well being at times to reduce stress. But without the silken threads urging growth from within, its act-power experience is somehow diminished. All of the affects of the I dimension are very interactive with the mental outlooks we develop towards ourselves and others. The analog I exerts most of its specific and direct influence on this dimension o f the I-ME-MYSELF affect motif. The very consciousness o f self preserving mindthinking in a mind-space in our head keeps our attention and focus on the act-power side o f our human nature. Although terminology like puffed out, pancake, and big head may seem somewhat tongue in cheek, they are accurate descriptions o f the states o f the sentient I that can mute our experience o f deeper emotions (ME), or sensitivity to the net (MYSELF). Jaynes (1976) suggests that without an analog I with which we narratize out solutions to problems of personal action, we could operate as though hypnotized, and could even appear schizophrenic. Without our analog I, we could seem to lose the boundaries of ourselves. Time crumbles. We behave without knowing it Our mental space is beginning to vanish. (Jaynes, 1976, p.404). Although this is probably an extreme picture, the analog I is necessary for personality sanity as we know it. But it is just as problematic for the analog I to consume the majority o f our consciousness. It encourages us to be severely self related or selfish. Because the analog I is so important to the maturity o f our personality, it seems that social learning designed to improve moral reasoning skills would become a cultural priority. Strong moral beliefs are not enough to develop I maturity, if we want a combination of autonomous, flexible, rational, and sympathetically altruistic traits. Investigators giving their social desirability scale to large samples of children in both Catholic and Protestant fundamentalist schools demonstrated that children from the more religious schools showed a significantly greater tendency to present themselves in a good light, even though this meant saying things that were not strictly true (Wright and Devek, 1975, p.233). Such a nonvirulent seeming stage o f moral reasoning like good girl or nice boy defenses may make it very difficult to have authentic and sharing communications.

The good girl or nice boy defense structure (as can the law and order moral orientation) in extreme can develop into a scitzon- a split off personality fragment that houses impulses unacceptable to our conscious self-image. The schitzon is a veiled set of desires or behaviors that are perceived as a threat to the ego; it is feared, avoided, hated, or denied and ignored (Metzner, 1983, p.44). In order to maintain our caring good girl image or a law-abiding nice boy stance, we can project our unacceptable side onto others or hide it from our own self awareness. In the Basque cultures, the word for this unacknowledged part of our nature is called oshua which means the hidden. The Indian traditions call these negative complexes avidya or self ignorance, not knowing. When we see someone behaving in a way that we consciously regard as bad or evil, we are likely to think (and perhaps say), I could never do that. The thought or impulse as a possible personal attribute is denied... Repression or denial repeated countless times in the process of growing up and living, create a system of inhibitions and prohibitions, defensive walls that can end up being a kind of prison o f the mind (Metzner, 1983, p.45). The defensive walls can then attract and grow the icky mold o f our negative impulses on an outer shell. C.G. Jung used to the term shadow to depict qualities and impulses such as envy-based egotisms, mental laziness, cowardice, inordinate love o f money and possessions, and inflated personal goals or unreal schemes, etc., that an individual denies in her/himself. Jung believed such a shadow or scitzon was exposed to collective unconscious infections to a much greater extent than the conscious personality (Jung, 1964, p. 169-170). Transforming energy sentience in stressful situations can magnify the I shadow or scitzon, and make it even more dangerous. The schitzon or personality fragment can begin to live outside our defensive I wall but nonetheless joined to our personality like an energy-charged (if moldy) helium balloon tied on by a string. Drugs, life crises, transforming MYSELF growth steps, can all incite the schitzon to exhibit in full behavioral aliveness at times. We can become our own shadow self. Our split off personality fragment can become another self identity, worn like an emotive dress in times o f stress or turmoil or inflated personal goals.

In extreme manifestation, the schitzon, is our own homemade demon, and does make transforming energy consciousness in the I-ME-MYSELF motif dangerous if left unprocessed. If we let the schitzon stay a separate entity outside of our defended I walls, and if ever we get turned inside out as part o f the transforming growth process, or under extreme psyche stress, or under the influence o f drugs, we can actually temporarily become stuck in our schitzon. Our authentic personality self is now left on the other side o f our defended wall. We, by character exhibition, can become our worst fear, a personality fragment of envy based ego. To discover and cope with this caring good girl or law-abiding nice boy part of ourselves that for self justifying purposes shoves our baser or negative impulses into a personality fragment or into projections on others, the following exercise is recommended. Observe what it is you often find yourself denying. To accept that those things exist as part o f our own possible behaviors does not mean we need to act out the baser impulses or negative aspects to ourselves. We can say yes to the feeling or impulse while saying no, setting limits, to its expression where it is not appropriate. Thus both sides are acknowledged (Metzner, 1983, p.46). Too often, that which 69

bothers us most about others is really an aspect of ourselves. If we recognize this fact, and take responsibility for choosing our qualities of character, while recognizing and managing our personality fragments before they become a schitzon, we will find that the negatives function as a teacher and initiator, showing us our unknown face, providing us with the greatest gift o f all- self understanding (Metzner, 1983, p.50). Another distortion o f our I involves an over competitive mental outlook. When we are dominated by pride, envy, jealously, and competitive struggle, we distort the purpose o f the ' effectance motive. Growth and learning possibilities o f act-power are turned sour. Anti social thinking and behaviors are but some o f the deadly consequences for society. Staying stuck in these distorted I features does not give us long term happiness either. We are more likely to exhibit emotional cycles similar to those found in narcissistic personality disorders. Such pridefulness often leads to unwarranted fight/flight states, to feelings o f boredom and emptiness, to envy and to futility. Like a narcissist, we can have homeostatic highs that last for awhile in between the other emotive features, but pessimistic futility will always win out (Surakie, June 1985, p. 42-46). Futility is the experience o f depression in the I dimension of the I-ME-MYSELF affect motif. What we loosely call depression exists in each affect-dimension. In the ME it involves depressive ! emotions such as sorrow, sadness, anguish, mourning, and despair. In the MYSELF it is usually , related to strong feelings o f guilt, with extremes of withdrawn, disoriented or agitated appearance. There is an exaggerated sense of ethical responsibility with no manifest self-arrogance. In the I, what we call depression encompasses a sense o f futility and self pity; there is an absence o f guilt or even self accusation. Arrogance and superiority can peek through other down behaviors. Negative outlooks are imposed on others because control is an important feature; dysphoric affects predominate which include fight states, bitterness, dissatisfaction, disappointment; and lethargy or fatigue can demonstrate as bouts of body malaise or stinginess with will to try. I Most o f us have experienced all of these types of depression on occasion in our lives. It is in exaggeration that any o f the negative aspects of the I can become problematic. However, rather than over emphasize the hairy worm, society might be better off to give the hairy worm worth only in context that it is on its way to becoming a butterfly. While biological gifts might generate gratefulness, and obvious accomplishments make us feel good, most I manifestations and contributions are short-lived in time and space. The process o f striving, o f trying, o f volition, o f will behind the behaviors is the primary vehicle for developing a maturing I. I is the will to act or the exhibition of free will so important for independent manifestation in acts and deeds. Success in the I should be doing the best we can do and, as such, establish our worth and esteem in our own unique version o f snowflake. No snowflake is comparable to another to establish its worth. It is as it manifests, in growing individuating integrity to its own creative configuration.

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CHAPTER IV TH E M YSELF DIMENSION Affection Bond: Gratuitous sharing o f core sentiment that heightens intimacy and builds a sentient bridge o f affect to the emotions of significant others. Affiliation ties: Mood relatedness with the vibrant esprit o f others, or animals, or plants, or places. A sentient-connection with the life force o f the net/web. Gunk: A sentient descriptive word that describes experiences like self consciousness (embarrassment), agitation, depression, guilt, worry, and helplessness. By emotive quality being able to weigh heavily in lumpy or sticky ways on the body. Although selfconsciousness, depression, guilt, or agitation have differing emotive features, they each can generate a superimposing affective feel-tone that can linger on the sentient body long after an actual generating incident has occurred. M ind-realization: transforming mental consciousness that can occasion insight, or idearealization, and, in extreme, the hearing o f voices, or visualization o f pictures within the mind-space usually occupied by the analog I. O ther-directed: the adaptive attitude responsiveness to the emotivity generated by others including responsible caring for the emotional needs generated by intimate others, and role reflexive accommodation to the mood-tone of the larger net/web. Net/Web: interconnecting and intermeshing strings of life force that run through all living things, but are ordinarily brought to conscious enlivenment only by intergroup sentient sharing o f mutual feelings; or deeply sympathetic involvement with the emotional needs o f another; or affiliation-extending ties to the mood-tone of others; or heightened affection bondedness with intimate others. Social Sensitivity: an expanded sentient social feeling or heightened concern and responsible caring for all humanity. Transform ing Sentient Phenomenon: the awake dreaming experience or perceptual awareness o f unusual, rare or exceptional sentience that can leave a lingering feel-tone of having mystically participated in transpersonal or cosmic consciousness, or destiny choices. INTRODUCTION Sentient psychology postulates that there is an adaptive, receptive aspect of our human nature neglected by our language and our models o f psychology. Sentient-connection or a body-felt adaptive experience of being on a common Web or Net that ties living things together is, in part, the feminine principle experience that corresponds with the attituderesponsive aspect of ourselves know as MYSELF. (The other part includes ME). The afliliation-orientation o f nuance-attunement to the net allow us to be sentient receptive to the; emotive needs of other, as well as, reflexively blend into the mood-tone and 71

emotive norming styles within our families, and with other cultural and social groups. It is the part o f us that can catch a culture. The MYSELF reflexive affect experience allows us to be interpersonally attitude receptive to others. It allows us to nuance pick up emotional impressions from the net with our own body sentience. In its most basic energy state, the MYSELF dimension o f the I-ME-MYSELF is like having an antenna on the sentient nucleus ME that projects out and receives sensory vibrations, mood-tone, and emotive-affectivity from the net. Instead o f promoting or defending a bubble o f space around the body like the I does, the MYSELF blends with the mood tone and/or receives stimulus dissonance on the actual physical body. The MYSELF in its most usual sentient-felt state is like having a stimulus screen or sensory sheath on the front o f the visceral body. It usually comes to sentient enlivenment only when engaged in interaction with the emotive stimulus generated by others. It is not ordinarily self infused. Like a sentient mirror it reflects back emotivity o f others while providing an elastic recoil stimulus on the skin that allows for attitude responsiveness, but staves off immediate deeply visceral emotions. (It is the ME that is more inner body emotional). In its most intensive or magnified state (rarely sentient experienced) the MYSELF is a complete life vibrant archetypal SELF. According to the Cheyenne each person is a Living Medicine Wheel, powerful beyond imagination, that has been limited and placed on this earth to touch, experience, and leam (Storm, 1972, p. 7). The MYSELF houses the etheric or soulish part o f an elaborate archetypal design. Whatever the MYSELF can transform to be, it is most usually felt as an outer body stimulus screen that recepts gunks including agitation, depression, and self consciousness. The MYSELF affect-motif is the opposite of being autonomous. The sense of self is felt in relation to the feelings o f others. An other-directed consciousness combines to create a sense o f interdependent sentience with the vibrational or emotive content o f the net. Mind thinking tends to be quiet and less personalized and more aware of the concerns of others. As interpersonal intelligence is developed. MYSELF tends to be more synonymous with the right brain as the I is with the left brain. Mind thinking tends to contain much less talking to ourselves in our heads, and more abstraction oriented or whole picture perceiving. The analog I is muted in favor of an other-directed mentality. Because we are in an other-directed mode, our mental orientation is more open to reflect on what we are experiencing. In the MYSELF, affect generally precedes thought, rather that the opposite found in the I. Instead of the analog I filling up the mind space in our head, very broad frames of reference about how to interact with others whirs at a somewhat preconscious level. These broad frames can include what Bemes (1964) called extereopsychic ego states which resemble those o f parental figures (p. 23). The social role accommodating nature o f MYSELF can cause us to review already played out interactions in shoulds retrospection. You should have done this or that, etc. Like a critical parent, our mind reviews our actions according to what we assumed were our parents or other authorities requirements. We adapt compliantly or preconciously to the parental influencp or shoulds in our head (Bemes, 1964, p. 26). Thinking in shoulds often generates self 72

consciousness in MYSELF defined as awareness of the self as an object in ones own eyes (Laing,1971, p. 106). It is as though we are a mentally staring at ourselves, from outside ourselves. The correlation to the growth o f individual identity and independence found in the I, is the transforming sentience o f growing social sensitivity and role interdependence found in the MYSELF. Interdependence is not a familiar value orientation in our I oriented culture. It emphasizes mutual reliance to meet common emotive needs or group goals. In effect, it is good o f the whole oriented. Social sensitivity allows us to be sentient imbued with the affectivity o f others. Combining both can gain us a perceptual experience that leads to the development of social conscience. In its most beginner form, the MYSELF affect dimension encourages us to be adaptive to social roles. Without such adaptations caretaking and teamwork would be missing from society. Social role is a set of behavioral expectations associated with socially recognized positions: and can include a set of demands by other members of society and that the role be played out in a certain normative manner (Bradbum, 1963, p.334). Social roles are the way a society ensures that serving others who need care and help is provided. It begins with the interpersonal skill to stimulus blend with others, to pick up sentient impressions o f others concerns, and to do whatever role is necessary to make groupings operate harmoniously. Role purpose for humans is found in the capacity to serve others. Studies indicate that women have a much greater and more refined ability to encompass others needs and then to believe strongly that others needs can be served - and that they can respond to others needs without feeling this as a detraction from their sense o f identity (Baker-Miller, 1976, p. 61). Role purpose is found in the MYSELF dimension. Role purpose is the way each of us forms a generalized set of social patterns which allow us to serve our fellow humans. Role-purpose provides an avenue for life activities which allow us to translate an inner well spring o f energy motivation to serve, to give, to be needed. The function o f rolepurpose as an other directed orientation to serving is to be attuned to and responsive to the needs of others ...and to allow oneself to respond to these perceptions; to let this response flow; to develop ways of doing so and at the same time to express oneself and seek ones own development (Baker-Miller, 1976, p. 71). Mothers, fathers, wives and husbands are obvious examples o f social roles. Social roles can take on extreme importance in the MYSELF dimension, as though our I or personality is synonymous with the social roles we play. If we confuse the two affect modes we cant assert our I dimension because MYSELF becomes synonymous with I. We think that our I self esteem is attached to MYSELF roles we are ascribed. Individuals can announce themselves as a social role with the same finality of self manifestness as if they had said, I am angry, hurt, unhappy, joyous. I am a mother, I am married; I am a Program Analyst IV (the IV is die indicator of success rather than of a way of caring), my son, the doctor, etc. It is not so much the extension o f information, but the totality o f self-identification that can be attributed to social roles, that is o f interest. Parenting a child (obviously not the 73

most unique o f human activity) can take on significance of I personality meaning, such as I am a complete and good women, or I am a highly potent and virile male. Job title or classification can focus more specifically on role status as an identification with ones place in the hierarchical system. The title of Professor or of Associate Professor in academic circles can generate rivalrous wars that emulate the old range wars over sheep and cattle ranching. In the mysterious world of computer and technological scientism o f large business organizations, the distinction between departments and titles like Technician, Analyst and Support Person is given emphasis, as if the department to which you are attached says something about your character. The concept o f serving others has gotten lost in our competitive culture. Our role-purpose is confused with our social status. Many people live discouraged lives, because, like the character o f the professional baseball player in the Ship o f Fools who could not hit a curve ball on the inside, which he felt let down his team, we consider some failure in role performance as a failing o f our character-purpose. Social role accommodation is vital to civilized society, but it need not destroy the sentient human by role constriction or artificial cultural or personality demands. Having children, for example, is not the only way to serve and to be needed by society. Our culture does not value serving others for its own role-purpose fulfillment. In fact there is evidence that mens lives are psychologically organized against such a principle ...It is, on the other hand, a basic principle around which womens lives are organized ...M ost women have developed the sense that their lives should be guided by the constant need to attune themselves to the wishes, desires, and needs o f others (Baker-Miller, 1976, p. 60-61). We have split our human growth needs in two, indicating that men can be confident accomplishers in the I, but it is effeminate to desire to serve others in the MYSELF way. Women fulfill role-purpose, caring for others with some ease, but dont know if they have the right to I achievement seeking. This causes many people to conform to societal expectations, rather than grow all dimensions o f the I-ME-MYSELF affect motif. The social pressure to get married, to remain married, to be upwardly mobile, to maintain status and privilege o f an income level or job classification, to be the cleanest housewife with the whitest o f white laundry and shiniest of bathroom bowls, all have a similitude of characterization to us, as Shields had for the Plains Native Americans. Among the People, every person possessed a Shield...that told who the man (woman) was, what he (she) sought to be, and what his (her) loves, fears and dreams were. Almost everything about him (her) was written there, reflected in the Mirror of this (her) Shield (Storm, 1972, p. 9). Obviously, our shields of social role assimilation lack the depth and character identifying reflection of the People, but we use roles to emphasize how we see our own purpose as humans. Social roles can become our only shields, if we dont further expand our MYSELF, or develop our own I. Gender roles, roles children play in families, work roles, etc. can all lead to mood tumultuous and mood depressive sentient swings at times in our lives. People-pleasing while keeping our real I from initiative and volitional expression is a fairly common MYSELF distortion of people locked in social role compliance for self esteem. When we 74

do not match our own social role expectations, or the role expectations of others, we can get very depressed, very agitated, or very guilty. All of these generate sentient-felt gunks; that is, we feel the lumped up miserableness or weighted affect heaviness on our bodies as though the net got gummed up on our body, rather than the life force simply flow through and around us. Many women, rather than simply choose whether they do or do not want a career, try to role accommodate to the different societal shoulds. While genuine role purpose can be found in roles it will probably not match someones role expectation for us. Trying to match up to shoulds is a set up for gunkiness. Women have the right to do in the I what fulfills their potential and personality needs, as well as use their MYSELF social sensitivity to complete the need for purposeful affiliation ties. We seem to have forgotten what the traditional stay at home reality was for women in our American history. We forgot that the home was once a cramped boat on the ocean, a rough cabin in the woods, a covered wagon, Ellis Island, a primitive farm, or a tenement near the sweatshops. From Hurricane Nell to Rosie the Rivertor, womens work roles and family roles were as rough, as hard o f work, and as vital to economic survival as mens roles. There is nothing innately inferior with the wife-mother role-complex or with such feminine traits as emotionality, and nurturance; rather the problem is that such roles and traits are constricting when assigned on the basis o f ascription and demanded as part o f normality .by a society (Franks and Burtle, 1974, p. 329, 351). In our culture, the strengths o f the MYSELF orientation have been made to seem like weaknesses. Our Western psychological models do not describe the MYSELF orientation that encompasses the feminine principles part of human nature. Therefore, we have not done an effective job describing the reality o f women or others minorities whose world view is not I-oriented. If you are MYSELF oriented both by kinship connections and by the emotional web o f interrelationships, the Western models of psychological understanding are inapplicable. Even in China today, there appears to be less incidence o f depression, partly due to the intricate web o f intergenerational relationships in which each persons function and role is understood. Sigmund Freuds model of the mind is equally meaningless to the Chinese..Eric Eriksons model of psychosocial development is also alien to the Chinese experience (Woodward, 1984, p. 42). Role-purpose is very much a part of the Chinese cultural emphasis. As well, the Chinese do not think the mind is primary, because the elements that make up the external world...are said to exist in the internal organs as well. When they talk about emotional or psychological problems, the Chinese person is likely to ascribe those problems to the body rather than the mind (Woodward, 1984, p. 44). Further, expressions of greed and rivalry are breaches o f correct conduct (Woodward, 1984, p. 42). The I distortions are discouraged. In such MYSELF cultures, however, the free will of the I can be inhibited. Maxine Hong Kingston, in describing a story o f how a Chinese Village dealt with an adulterous pregnant aunt noted that: In the village structures, spirits shimmered among the live creatures, balanced and held in equilibrium by time and land. But one human being 75

flaring up into violence could open up a black hole, a maelstrom that pulled in the sky. The frightened villagers saw the aunts adulterous pregnancy as a physical representation o f the break in the roundness. The villagers punished her for acting as if she could have a private life, secret and apart from them (Kingston, 1975, p. 13). Besides social role accommodating, the attitude-receptivity of the MYSELF can increase our social sensitivity to others, and eventually culminate in deepened social conscience. Social sensitivity begins with our extension o f affection bonds with the most intimate persons in our lives. We attitude recept the emotional concerns o f those we love, and attempt to nurture and comfort their emotional needs. We can stay so sentient-connected to the significant others in our lives that we can nuance-read their ups and downs and their affect needs even without many observable behaviors. This type o f attitudereceptive responsiveness can be extended to any group experiences, to plants or nature, to animals, and ultimately to all humans beings on the planet, by sensing that the life force that goes through all things. Affiliation ties with others, whether kinship or community bonds, have an endless expanding sentient nature that can affilitate us to experience the greater web o f affectivity that binds groups together. This net or web has potential for interlinked connection and mutual sentient awareness that we usually only know in its most obvious form. Indeed some o f best o f human reverberation as a growth potential can come from affiliation awareness o f others. But neither of these experiences come without willingness to risk emotional vibrancy extension to others. The capacity o f humans to make a sentient linkages in larger social nets is as inherent a human need and growth producing potential as is the need of the I for self worth. The emotional flow with affection-bonding and affiliation-ties is something our MYSELF experiences in a sentient-felt way. Because emotive linkages are part o f MYSELF, not I, ideas about what constitutes romantic relationships or family or group, can narrow down the experience o f sentient-ties with others, and the separate I stops MYSELF from deepened affiliation experiences. Social conscience can grow from social sensitivity extension o f affiliation ties and is based on responsibility for others, which Carol Gilligan (1982) defined as: an injunction to care, a responsibility to discern and alleviate the real and recognizable troubles of the world (p. 100). Social conscience then becomes attuned to Rollo Mays (1967) definition Conscience is ones capacity to tap ones deeper levels of insight, ethical sensibility and awareness (p. 184). It requires both ethical thinking in the I and deepened emotional social sensitivity to others in the MYSELF to develop social conscience.

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Sex-role training is apparently culturally influential in how social conscience is developed. Women tend to be acculturated to be responsible to others, and men to respect the right o f others. Womens insistence on care is at first self-critical rather than self-protective, while men initially conceive obligation negatively in terms o f non interference (Gilligan, 1982, p. 100). Thus, women tend to be more MYSELF oriented than men, and less I related. According to Gilligan (1982), men use the logic of justice to develop their ethical orientation. Women use the logic of care to develop their ethical orientation (p. 69). Both have something to leam from the other. The essence o f moral decision is the exercise o f choice and the willingness to accept responsibility for those choices (p. 67). Development for both sexes would seem to entail an integration of rights and responsibilities (p. 100). In our culture women tend to be more MYSELF gunked up, as men tend to be more I puffed out. Both can neglect to grow the inner ME as a result. If we lose the deepened feminine principle orientation of womens logic of care we will lose the social sensitivity that makes for deeper sentient conscience as a society. If there is no justice as a masculine principle premise many women can become affect burdened within their own little nets never learning that it is OK to self assert for fairness either for themselves or for greater social causes. The potential of MYSELF orientation to social conscience is muted. We all begin life with three dimensional potential in our affect-motif. Socialization influences our emphasis to the I side or the MYSELF side. The Zuni distinguished two key concepts in their philosophy: raw and cooked. Cooking is a metaphor for individual development. Newborn infants are raw because they are unsocialized, but full o f ME energy. Adult Zuni are cooked because they have learned the forms of Zuni culture and have assumed adult roles in the social and religious life of the tribe (Roscoe, p. 60). Cooking in the MYSELF dimension generates more abstract and generalized outlooks (compared to the I) that includes our roles in social relationships to others, the actual quality o f our social relations with others, and our overall level of attitude sensitivity toward others. We are all bom raw, but by particular cultural emphasis and particular social learning and by sentient receptivity to critical life experiences, as well as, by growing through key age passages, we begin to cook. In our Western society, where the MYSELF dimension is only thought to be the experience of women, we have many adult people half-baked, and some very much overdone. Our cooking process is erratic at best. Summarizing some o f the MYSELF themes running through Native American cosmological ideas, we can get a sense of the be-power potency of the MYSELF dimension cultures where interdependence was valued. Native Americans saw themselves as part o f a Great Chain o f Being; everything alive was interconnected to the net or web or life force. They believed in multiple realities, and were very value inclusive o f many diverse styles and behaviors. That there can be unity in diversity is the cornerstone of a broad view necessary if one stays attuned to multiple and paradoxical truths of the net. The Give-Away, or generousness with others was a major social value. To emphasize sharing material goods was an external behavioral conduct code 77

that reflected the importance of an attitude-responsive and socially sensitive internal perspective about others that cohabitate our planet with us. Native Americans respected age passages in rites and rituals, and believed in transformation and the possibility of profound inner change within individuals. Being and becoming are very much in evidence as major ethos where the personal intelligences are recognized and educated. Reliance on dreams and visions and intuitive insight reflects cosmological ideals that like many African tribes, see the raison detre o f human society as helping to bring Divine life into human life. Also, like the Africans, or the European pagan mystery-religions, the feminine principle was considered the repository o f be-power. It was observed in the universe, in the earth, and in the subconscious as the womb as the expression o f Divine will. The initiation rites o f all the mystery religions asked participants to give up willful ambition and submit to an ordeal or trial that enhanced the experience of be-power. The ordeal may be mild (fasting or tattooing) or more difficult but the purpose was always the same: To create the symbolic mood of rebirth. An adolescent male, for example must see himself as if he were dead and entombed in a symbolic form that recalls the archetypal mother as the original container of all life. Only by such an act o f submission can he experience rebirth. An invigorating ritual brings him to life again as the symbolic son (Jung, 1964, p. 132). The adolescent female also goes through an initiatory trial of strength. This sacrifice enables a women to free herself from the entanglement o f personal relations and fits her for a more conscious role as an individual in her own right. In contrast, a mans sacrifice is a surrender o f his sacred independence: He becomes more consciously related to women (Jung, 1964, p. 133-143). The feminine and masculine principles were part of the religious experience, and the teaching of both intrapersonal and interpersonal intelligence. Another major symbolic ritual of the ancient mystery-religions was the sacred marriage rites. This ritual is to correct some sort of original male-female opposition, by causing the Logos o f man to encounter the Eros of womens relatedness. The subsequent union causes both sexes to symbolically understand the relevance o f mutual submission. The principle o f union in the archetypal sacred marriage was universally seen as a man discovering the feminine component of his own psyche, and a woman learning to accept a balanced relationship with her own masculine principle (Jung, 1964, p. 136).. Respect and social role status for women tends to follow respect for the feminine principle, as fear or disdain of the feminine principle be-power tends to lead to misogyny in behavioral practice in society. The North American tribes, for the most part, held women in very high role-esteem before the coming o f the white man. Finally, Native Americans assumed that human life was to contain character-testing challenges by mystical participation with ones own internal growth struggles and involving cosmic attunement and powers. There was a sense of heroism, courage and esoteric wisdom involved in fully participating in the deeper purpose or destiny themes of life.

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BE-Power emphasizes the human potential of transformation in this life, while act-power focuses on material achievement and/or behavioral codes that will give us enough status to stand in line for the material heaven we assume we will transcend to after death. The difference between seeing ourselves as energy transforming versus transcending pretty much personality-intact to an after-life can have a tremendous influence on how we perceive ourselves and how we view our growth potential. To transcend death sometime in the future usually means to leam the correct behaviors and believe the prescribed things, and follow the specified rules. It is easier to evaluate behavioral performance and make a comparative status assessment among each other since the guidelines to future transcendence are generally prescribed. Transcendental concepts mollify the insecurity of our I by promising it permanent existence. Transformation, on the other hand, comes from submission to the net, which enhances perception and participation in the cosmos, but only through the diminishment of the personality I. The transforming oriented philosophies were also concerned about behaviors. However, specific dos or donts were less important than facing and better managing our own particular previously hidden negative attributes. It was thought that as interpersonal acuity grows, our personal short comings are also magnified. As the garden grows, so do the weeds. It means that as we expand our energy potential we must carefully weed our garden, for our shadow side or even a scitzon can also charge to life. To transform means eventually having to discard every easy answer, only to get back paradox for truth. It means courageously submitting without loosing grasp of our own sense o f SELF. These few reasons are enough examples to understand in our society why a God ideal whos aim is to transcend the analog I to permanent safety is preferable to the transforming mystical participation offered by the feminine principle. Most significant to the insecurity generated by be-power concepts is the impermanence it accords the I dimension in time and space. If the sentient you (myself) does not remain you as it changes or energy transforms even in this life, in the energy transformation o f death, it is unlikely that the you that you become will resemble the I that you once were. And so we face a first paradox of the I-ME-MYSELF affect motif. It is the very attitude-flexible nature of the MYSELF that ensures sentient soulish continuity, not the self preserving I. The energy charge of the archetypal SELF does not die, but as it transforms to rejoin the collective stream, it perhaps obliterates much of the I that you were. Actually, the puffed up bubble of the I is simply the extra dense sentient-version of the more soulish and electrified vibrancy possible in extremely sentient heightened MYSELF states. Whether called the Soul or Living Medicine Wheel or what C.G. Jung referred to as the archetype o f SELF, the whole MYSELF contains the various contents of the psyche around the body as an aura or atmosphere that form patterns by which the psyche lives out its inner nature (Paragoff, 1963, p. 92). The MYSELF has an extraordinary sentient aspect, representing the less usual perceptual experiences, but nonetheless a vibrant part o f human potential.

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The archetypal psyche has a prepersonal or transpersonal dimension (Edinger, 1974, p. 3). The extra intensive aspect o f the MYSELF can exist without the boundary o f time and space. C.G. Jung speculated that beyond our current life experiences there was a reservoir o f information - a history o f all men transmitted directly through archetypal behavior, dreams, visions, fantasies, and other unconscious mechanisms (Mann, 1980, p. 16). As we can attitude-reflex and accommodate to social expectation, we can attituderecept this transpersonal knowing in our MYSELF. The fluid interpersonal range of sentient-acuity can fluctuate on a continuum from basic social role reflexive accommodation to others, to growing social sensitivity and social conscience, to heightened perceptual sentience that can transform the ordinary experience o f ourselves, to a feeling o f an archetypal SELF mystically participating in transpersonal or cosmic consciousness. The MYSELF affect dimension o f the I-ME-MYSELF affect-motif exhibits in three mood styles that range in intenseness from 1) simple attitude-reflexive responses o f mood expulsion, mood compression, and partial mood deflection; 2) to more intensive lingering mood states o f agitation, depression and disorienting self consciousness,; 3) to very acute or heightened perceptual mood sentience that forms the basis o f three awake-dreaming arts of walking dreamers, tube-like muse dreamers, and deflector-dreamers. The dreaming arts allow for cosmic allegorical messages transmitted on the net or web to come to human consciousness. MOOD REFLEXIVE ATTITUDE INCLINATIONS: EXPULSION, COMPRESSION, DEFLECTION We exhibit mood reflexive responsiveness to the net when we are not in the action oriented mode o f the I but rather in the affiliation-oriented mode of the MYSELF. Keeping in mind that culturally caught body coding styles exist that may alter the visible appearance, there are three mood reflexive attitude-inclinations, e.g. mood expulsion, mood compression, and partial deflection o f mood. The three attitude inclinations exhibit in the following ways: 1) Mood expulsion - expelling of mood back onto the net. Individuals with the propensity to be mood- expellers as an attitude-inclination tend to be mood consumed by intensity from the net as well as mood impulsive, expelling off excess affectivity from the frontal body stimulus sheath back onto the net. Mood expellers reflect moods in attitude posturing. 2) Mood compression - introversion of all our emotions to an inner center within the body, in response to mood intensity on the net. An individual with this tubing up propensity tends to suck her/his sentient self inward, similar to a child holding her/his breath to escape anxiety until the mood contents of the net seems more discernible and idea processible. Mood compressors can actually look reticent and compacted in body coding. 3) Mood deflection - diffusion of mood intenseness is accomplished by stiffening the sentient sheath on the body while spontaneously emitting a sentient buffer in front o f the feelings to refract some o f the mood expression. Individuals with this propensity tend to get very self conscious or embarrassed easily (distinguishing 80

the experience from an I d efense) and use the partial m ood deflection as a m ethod o f behavioral refrain m en t against im pulsive responses to the sentient feelings they are experien cin g under the buffer. T his can give a rigid appearance to the person in stressful situations. T h ese m oods related attitude inclinations create an initial sentient felt accom m odation to th e affectivity o f others, w hile still m ain tain in g our ow n experience o f M E. W e are in a m ood dance in our M Y S E L F , w here h o w w e m ood posture is very m u ch related to w hat stim u lu s is on the net . T he postu rin g gives us the elastic recoil tim e to allow our M E to form ulate em otions to go w ith the M Y S E L F perceptions. F eelin g caught up in group m ood can give us the ex perience o f real sentient belonging. It can heighten our sentient experience o f ourselves to an en livened esprit that can provide intense elation, excitem ent, and even group m ood tranquility. It can also provide an atm ospheric blan k et o f heavy tension w hich can cause us to feel tem porarily im m obilized. S porting events w here h u m an s are cheering and ex p u lsin g th eir em otions out onto the net can p rovide h eightened e x citem en t and enlivening good cheer. H eart felt group singing can m ake the net com e to life w ith a string o f vibrant fellow ship tying people one to another. S pontaneous laughter that is full and hearty can m ake group feeling o p e n and often m ello w . Political rallies, pep talks, and sen sitiv ity groups can all do the sam e. A charism atic entertainer or em o tio n ally intense speaker can freeze us in our seats, w h ile w e open o u r em otional selves. The net can then take on an aw e inspiring tautness binding a group into on e vibrant m ood persona. W ords from a speaker that cannot be sentient felt , can generate jitte ry and restless m ood expulsiveness in a crow d. A ll o f these and m ore are fairly com m on and fam iliar experiences o f the im pact o f m ood on the net . W ith o u t these m ood enhancing experiences on the n et life w ould be greatly dulled and our ind iv id u al sense o f loneliness m ade m ore acute. T elevision, V C R s and video gam es can entertain o u r I , but our M Y S E L F is gripped to im passioned e n liv en m en t only by interaction w ith other p e o p le or inter relating w ith bonded m ood esprit o f anim als, places and nature. G roups w here w e can share our fears and tears, our anger and v ulnerabilities, w here w e can s e lf disclose our in n erm o st concerns, and get nurtured and be nurturers can take aw ay loneliness, and can provide an intim ate w arm ing m ood glow that can sustain us through the hard tim es. W e try desperately to m ake our sm all n u clear fam ilies pro v id e this m ood belonging sustenance for M Y S E L F , but o u r fam ilies are often too fragile, too few in num bers, too often troubled. T hey are also not beh av io rally diverse enough to provide the stim ulus needed to challenge our inner ch a ra c te r to risk s e lf disclosure onto the net, w hich then gives back in perceptual acuity. O ur fam ilies m ay teach us affection bo n d ed n ess but for a heig h ten ed m ood sense o f belonging, w e n e e d larger 'nets . W e need an ex tended fam ily, or tribe or relational com m unity o f friends to m ak e an adequate social netw ork for us to grow. L arg er social nets can have profound grow th im p a c t as m any s e lf help groups like A lcoholics A n o n y m o u s and N arcotics A nonym ous have d em o n strated . W e have not done a good jo b o f replacing the social n e ts provided by living in trib e s, and our M Y S E L F affect d im ension o f the I-M E -M Y S E L F m o tif suffers for the lack. T h e o ld er rationalist conception o f stable, s e lf sufficing m an has been replaced, in large m easure, b y a conception o f m an as unstable, inadequate, and insecure w hen he is cut o f f from the channels 81

o f social membership...From the writings o f such psychiatrists as Karen Homey, Eric Fromm, and the late Harry Stack Sullivan, we leam that in our culture, with its cherished values of individual self-reliance and self-sufficiency, surrounded by relationships which become even more remote, there is a rising tendency, even among normal elements o f the population, toward increased feelings o f aloneness (Nisbet, 1953, pp. 17-18). Humans need the security of belonging to some nets. Our social affiliation patterns too often reflect over conformity, because our bonds are often relief oriented or behavioral code reinforced rather than truly sentient nurturing. Too often we imitate the external postures and behavioral codes of groups with which we belong. We are still locked in the Middletown syndrome. Middletown is a typical example of our usual urban fear o f seeming in however slight an act different from our neighbors (Benedict, 1960, p. 225). Our conforming does not extend the sensitive capacity of MYSELF to experience deeper affiliation ties. The affiliation bonds are behavioral, rather than sentient, and, thus, mutuality o f perceptual exchange can not take place. Sentient bonds allow for intense emotional closeness while maintaining a sense o f intellectual independence. Behavioral conformity encourages mindless following the leader. On the other hand, seclusive retreat into our own little ethnocentric social cocoons with a romantic relationship or small family unit limits our MYSELF growth. When we tend to over idealize such romantic relationship notions, we end up taking out our frustrations on our significant others when our illusions are confronted with the reality that one person cannot meet our needs. Emphasizing an ethic of privacy and romantic withdrawal into our own personal version o f a cheap romance novel with the one who will make our dreams come true does not help develop social sensitivity or social conscience needed for MYSELF growth. The romance novel mentality pervades our society and many individuals drop friendships, social causes, and can even exhibit addictive appearing behaviors such as lying, obsessing, etc. to run off with a special someone. Any society, according to its major preoccupations, may increase and intensify even hysterical or paranoid symptoms (Benedict, 1960, p.237). Romantic relationship addictiveness seems a major preoccupation o f many in our society. The smaller the social net, the more limited is MYSELF growth. We live in a society o f very small nets. We are very ill prepared when the horse that the knight in armor was riding poops in the living room, or the dormant princess finally reveals the first kiss wasnt all that great. The cheap romance novel approach to affiliation ties and affection bonds is perhaps a partial contributor to why many relationships dont last. The degree and impact o f child abuse and domestic violence, is perhaps the worst state o f romantic illusions gone awry. The Straus, Gelles, and Steinmetz (1980) epidemiological study o f 200 American families found spouse abuse in almost one third o f the homes surveyed (Rosewater, 1985, p.205). It seems that there might be lots o f tension on our small nets, and not enough nurturing to fertilize the soil where our MYSELF grows. Trust is a real factor in MYSELF growth. The MYSELF is not usually fragile however. Mood reflexive attitude inclinations give our sentient nucleus ME a chance to absorb more personalized emotional reactions to group mood experience. As we behave in socially prescribed roles, adapting and accommodating to the affectivity generated by others, we need to be able to maintain a personal ME awareness o f our own emotions and perceptions. Mood reflexive attitude-inclinations give us just enough stimulus resistance between our ME and our MYSELF, so our ME has a chance to intensify its own personalized vibrant enlivenment, behind the affect picked up off the net. 82

T he attitude inclinations are u sually pre self-evident resp o n ses to group m ood. That is, w e are not usually aw are o f the attitude reaction until w e either ex p u lse m ood on im pulse; or su d d e n ly w e seem to picture in our m in d s eye w hat others m ight th in k about us as we contract in ou r body posture; o r w hile w e are flow ing w ith the group m ood groove, som eone suddenly focuses attention o u r w ay generating intense s e lf consciousness w hich w e try to m ood diffuse. All o f th ese have p robably happened to all o f us at one tim e o r another, gen eratin g em barrassing se lf aw aren ess. In the first exam ple, w e m ood expulsed inappropriately to blow o f f the m ood excess o f stim u lu s on o u r body. T he second exam ple is the m ind space turned into critical parent , and the third ex am p le is w hen w e attem pt partial m ood deflection by stiffen in g th e sentient sheath on the body. A ll o f these experiences are created from b ein g in an o th er-d irected m o d e o f M Y SE L F, ra th e r than in the s e lf directed m ode o f the I . O ther-directed sim ply m eans that w e are m ore consciously attu n ed to other p eo p les em o tiv ity and concerns then w e are w ith o u r ow n individual self-w orth at a given m om ent in tim e. If o u r M E stays vibrantly aw are, w e can sw itch from the M Y S E L F m ode to the I m ode as the situation w arrants. T he m ood-reflexive attitude inclinations give us the resistant but elastic recoil tim e n ecessary to aid M E to have different perceptual ex p erien ces and different em otions. T he M E w ith in then can provide the internal ego resiliency. A s w e can get stuck out in the I affect dim ension, w e can give greater life to the M Y S E L F attitu d e inclinations than to our ow n M E em otions. I f w e use the elastic recoil process to stay social role com pliant w hile our m ind turns on us like cross p arent, w e can get v ery gunked up. L um py, sticky, densing, heav y affectivity can lay on o u r b o d y w eig h in g us dow n and m aking us look and feel agitated, depressed or o verly se lf conscious. B eing gunked up is a fairly typical e x p erien ce o f early teenage years w hen w e are neither esteem O K w ith the roles o f childhood, nor are w e ready to assum e adult roles. Further, our affiliation loyalties are often in flux. W e m ove from w an tin g parents and teachers approval, to m ore and m ore w a n tin g peer acceptance. W e d o n 't k now exactly w here w e belong, but w e know w e feel overall b o d y m iserable. This early teenage feelin g can repeat its e lf in other life crises o r new social circ u m stan c e s throughout ou r lives. G e n d e r role issues, especially the social role constrictions prescrib ed for w om en, can create a high level o f gunkiness if social role accom m odation o f the M Y S E L F takes the place o f developing a n I sense o f w orth. It is not only the actuality o f social role, but the devaluation o f roles that w o m en play that can generate role dissonance. B y w ay o f c o m p ariso n to W estern culture, w om en h a d intrinsic value in the ideology o f m any A frican societies, and represent the ultim ate value in life, n am ely the continuity o f the g ro u p (S teady, ed., 1981, p .33). T his fact allow ed for expanded n o t constricted roles for w om en in W est A frican societies. N a ira S udarkasa states w e know from o ral and w ritten historical sources that for centuries in W est A frica w om en have been extensively in v o lv ed in farm ing, trading, and o ther econom ic activities, w h ile at the sam e tim e taking care o f th e ir resp onsibilities as w ives and m others. M oreover, d uring the pre-colonial period in m any W est A frican societies, w om en had im portant political and religious roles th at entailed their w orking e x te n siv ely outside o f the hom e (Steady, ed., 1981. p.49). G e n d e r roles o f m en are also im pacted by valuing w hat w e call w o m e n s roles. A high value was p laced on socializing children in m any A frican societies, and m en generally play an im portant ro le in socialization, especially o f boys (Steady, ed., 1981, p.32). M ore im portantly, tribal in v o lv em en t w ith children often encouraged cooperative group nurturing roles that took the terrib le burden o f f o f one or tw o adults to be all things to several children, and each child forced to

leam social feeling from only one or two particular adults. All the women and men felt role involved with all the children o f a group. MYSELF is more complex than merely attitude reflexing to cultural norms and social roles. It is an affect orientation o f willingness to submit to a greater web o f affectivity. It represents the willingness to be a supportive role player within a net of interrelationships, by temporarily affect-receding our unique I esteem needs, to participate in good of the group. MYSELF operates in role harmonizing synchronicity with the affectivity o f others. The word submit may conjure up images o f passive compliance in our culture, but hierarchical power arrangements only apply to the I. MYSELF implies role interdependence and affect flux, not dominance. MYSELF is a sentient perceptual capacity that is enhanced by other directed attunement. Mixing up the I and MYSELF by making I self worth overlap with MYSELF adaption to social roles for role-purpose can generate self consciousness, guilt, agitation, and depression. Taking out the will o f the ME from the willingness to submit can also generate a gunky attitude toward life. Humans need to develop their own ways of being effective and unique, fulfilling the I drives. However, they can neither experience true belonging or growth producing sentient perceptual interchange without the affect receptive flexibility o f the MYSELF dimension regardless o f other I success. Serving others is an outlook that grows the perceptual MYSELF. Confusing the two limits the growth potential of both affect dimensions in the I-ME-MYSELF affect motif. In MYSELF, emotional impressions o f affectivity from others are to the forefront in our conscious awareness. The mood reflexive attitude inclinations of expulsion, compression and deflection assure an elastic recoil response on the frontal body stimulus sheath that allows our ME to further resorb and perceive events. The ME then makes the value choices about whether action expression in 1 is appropriate or whether further receptive submission in our MYSELF is necessary. The ME provides the will to act in the I, and the will behind affiliation-oriented submission to the net of the MYSELF. If we remove the onus o f over internalized societal expectations, we find that role accommodating is the gift o f MYSELF cooperatively linked to affiliation ties with others, and with attitude concern for survival o f the group. It is the attitude-willingness to participate where needed in a flowing exchange, where leader or follower are interchangeable roles, where personal effectiveness or individual presentation can temporarily take a back seat to greater affectivity concerns for others. Social roles are the human potential for accommodating to communal needs, to participating in the ideal of harmony, and to emotional concern for the whole. It, thus, is the extension o f receptive perceptual sensitivity to others. Role purpose represents the feature of human nature that has willingness to submit to serve the emotive and functional needs of others. Though gratuitously extending to the greater affectivity of groups can heighten a fulfillment feeling of role purpose, it does not give self esteem in an individual manner as displays of self effectiveness in I can give. On the other hand, the I can not provide the role-purpose feeling of being needed or having truly mattered that MYSELF can give. As two equal parts of our human, we need both, but not mixed up with each other.

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LINGERING MOOD STATES: AGITATION, DEPRESSION, DISORIENTATION AS SEEN IN GUILT, WORRY AND HELPLESSNESS The Cheyenne teachers say that only through energy-touching can we overcome loneliness. Loneliness is the cause of our growing, but it is also the cause of our wars. Love, hate, greed, and generosity are all rooted within our loneliness, within our desire to be needed and loved (Storm, 1972, p.7). Our MYSELF affect dimension is where the sentient touching of social feeling leams to grow. Social feeling as defined by Adler (1954) is an attitude toward our place in the cosmos and an attitude toward the environment and the problems of life. It is the psychic activity permeated by social relationships...The first evidence of the inborn social feeling unfolds in a childs early search for tenderness, which leads him to seek the proximity of adults (Adler, 1954, 45-46). We leam to extend a sentient antennae outward to others. This social feeling remains throughout life, changed, colored, circumscribed in some cases, enlarged and broadened in others, until it touches not only the members of his [her] own family, but also his [her] clan, his [her] nation, and finally the whole o f humanity. It is possible that it may extend beyond these boundaries and express itself toward animals, plants, lifeless objects, or finally towards the whole cosmos (Adler, 1954, p.46). Social feeling generates social sensitivity toward others, toward animals, toward the environment. Adding depth o f perception to our MYSELF social feeling can generate social conscience, and perhaps eventually we can sentient connect with Heamavihio, the Breath o f Wisdom (Storm, 1972, p.7). The alternative is to stay solely I oriented. Many people live out entire lives without ever really touching or being touched by anything. These people live within a world of mind and imagination that may move them sometimes to joy, tears, happiness or sorrow. But these people never really touch. They do not live and become one with life (Storm, 1972 p.7). It is only by extending to the net and recepting with our sentient MYSELF that social sensitivity has a resilient ever growing capacity. There is no easy and sound method to increase social sensitivity and social conscience that avoids the mood experiences o f self consciousness and gunkiness. Because MYSELF is an ever expanding sentient receptive antennae to life force affectivity of the net, as opposed to an intellectual concept, any miscue or misstep can cause lumpy, weighty, jangling emotivity to snap back on our body. Embarrassment is such a gunk. When we flush with facial embarrassment, we also usually feel body awkward, our mind seems to temporarily stop thinking, and quick redress or action response seems impossible. Recouping takes time as the mood tone hangs on our body for awhile. Our ME eventually processes a feeling such as anger, or hurt, or fear, or sad which in emotionally resilient fashion can then process the occurrence and impel some reckoning o f self to other understanding. W e have usually learned something about ourselves or about some others or both. A process that can eventually develop a deepened sentient conscience has begun. If we just attitude recept the embarrassment and never process further from our ME we can become life phobic, afraid of new situations and new people, and new encounters. The gunk is not a negative experience. It enhances growth. It is only when a gunky attitude toward life predominates that it is a negative state.

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The mood states o f agitation, depression, or disorienting self consciousness are no different in ' process than embarrassment. They are simply stronger gunks for usually greater reasons, and tend to linger on the body with more staying tenacity. These intensive mood states usually persist on the body, gumming up our life vibrancy until we absorb and process the underlying sentiment and the perceptual process issues in our ME. Greif, anguish, heartsick, dread, rage and deep sadness are all extreme emotions which are nonetheless sentient-resilient when experienced in our 1 ME. If we try to hold off the ME emotions using the elastic recoil process to keep the gunk on our body, the mood states o f agitation, depression, and disorienting self consciousness can linger a long, long time. Sometimes we stay so gunked up and life vibrancy gummed up, we can even forget the specific occurrence or life situation that originated the defense. GUILT It is ego adaptive and appropriate for our MYSELF affect dimension to recept the initial gunks from the net. Guilt, for example, is an important emotive experience if we expect our social conscience to grow. Without a sense of emotive culpability for our missteps, we dont hear from an inner self who wants to become a better person, someone who is responsible for his/her actions. Understanding guilt from an ethic of care position is not as simple as conventional morality as defined by Kohlberg. Kohlbergs stages involved 1) pre-conventional - which is egocentric; 2) conventional - based on shared norms; and 3) post-conventional - which allows for reflection based on utility and universality. Sentient concern for others is excluded in these stages. The language o f women demonstrates a type of reflective thinking which defines the moral problem as one o f obligation to exercise care and avoid hurt. The inflicting o f hurt is considered selfish and immoral in its reflection o f unconcern, while the expression of care is seen as the fulfillment of moral responsibility (Gilligan, 1982, p. 73). It is a MYSELF language of morality. Concern for the feelings o f others and a sensitive awareness of others can give, at times, the experience o f moral dilemma, as a decision between ones own needs and the needs o f others. Concern for the feelings o f others can sometimes cause guilt while determining if self interest is selfish. Serving others is noble but continuous self sacrifice turns us martyrish. Many women get trapped in a morality of self sacrifice, confusing this position with the ideal o f caring. Mixing self assertion up with selfish can cause guilt when initiative is taken in action or thought that is perceived as having the power to hurt others. A healthy way to integrate this different voice is to see a moral equality between self and others, thereby, making care a universal injunction (Gilligan, 1982, p. 90). What guilt as an emotive culpability feeling does is exacerbate the mood expulsion attitude inclination to a more intense agitation, the mood compression attitude-inclination, to burdening depression, and the partial mood deflection attitude to disorienting self consciousness. Agitation is, therefore, an exacerbation o f mood expelling, depression is an exacerbation o f compression, and mood-disorientation is an exacerbation of partial mood deflection in the MYSELF dimension o f the I-ME-MYSELF affect motif. Because we use common language to mean different sentient experiences the literal words in the following example arent as important as trying to visualize the nuance-variation o f the three mood responses to guilt. Guilt experiences as follows: 86

MOOD SENTIENCE AGITATED (Mood expulsion)

GUILT: Em otional feeling of culpability BODY DISTRESS STATES - misgiving -distraught -miserable -wretched BODY BURDENING STATES -heavy laden - sickened -desolate -despairing BODY DAZED STATES - unhinged - aghast -shamefaced -humiliated

DEPRESSED (Mood compression)

DISORIENTED (Partial deflection of mood)

Guilt in mood-expulsers is sentient felt as a body restless angst with self distress overlapping the discomfort. Guilt is a form o f turned on self body weighted state of lumpy depression in mood compressors. Guilt gunks generate disorienting self consciousness in partial mood deflectors that cause dazed lack o f concentration and memory.) The lingering mood qualities o f agitation, depression, and disorientation begin to demonstrate as a more usual propensity in individuals with one taking pronounced precedence. Each of these mood qualities represent the initial sensitive proclivities that would be necessary to safely involve ourselves in mystical participation. Such mood attunement experiences can feel horrible but they encourage introspection. Learning to process gunks to ME emotions and to use these social sensitivity enhancing experiences as an impelling encouragement to be more attitude flexible is important to the MYSELF growth potential. W ORRY I f we are receptive to the net and have a deepened injunction to care about some others, we are going to feel sentient concern or worry about those we care about, at times. Worry is a gunk that represents the most basic attunement of our sentient antennae that is sensorium connected to others. When we actually feel worry, it is as though we sensate a perception that something is amiss or awry with someone else. Worry is a mixture o f concern and fear that experiences on the sentient body. This is different than racing thoughts without emotion felt on the body, found in some histrionic people. Worry is one outcome of injunction to care about others. Deepened sentient connection in intimate relationships or relationships where emotional responsibility is a predominate factor can induce worry at times. Worry in this emotive gunk style (not cognitive idea-concems) is the first step o f a sentient antennae reaching out to significant others, where caring for others is the predominant theme. This sentient antennae of the MYSELF that can receive worry has the potential for heightened sensory pick up o f the extreme emotive experiences of those with whom 87

we are affection bonded. This is why mothers sometimes know something is wrong with one o f their children at school, why a wife will urgently call to another state feeling certain that her traveling husband is not alright, or a brother will emotively sense his brother is in trouble. In common language we refer to this exacerbated sentient awareness as extra sensory perception. In this context, ESP is not an I function, nor an analog I function. It is not about what card has been taken from the deck for such does not generate MYSELF concern. The sentient antennae is a MYSELF will to submit affect potential, where emotional ties that can occasionally transform the ordinary into extraordinary sentient attuned reception o f a loved one. The string o f life force between two people has been brought to heightened aliveness by emotive duress. Affection bonds are a true sentient connecting force that can emotively tie persons together. They are not often developed in our culture, because hierarchial arrangements distort the bonds. The bonds o f love between the sexes are broken by making the female unequal to the male, not only economically and poltically but also morally. Such unequal relations are relations of power, not love. Such relations may, in special cases, be diffuse with love, but that is not and cannot be their primary character (French, 1985, p. 84). To stay in dominant status many men are kept isolated not just from women but from those values associated with women (French, 1985, p. 87) so their MYSELF antennae remains underdeveloped. The web of affection as a deep sentient bond among women \Vas a core to womens early centrality and solidity (French, 1985, p. 87). An historical example o f spiritual women groupings is the sworn sisters o f the Catonese district of China. Sworn sisters often comprised a large association o f many who are committed to each other in friendship and who formed organized anti-marriage groupings... There was a spiritual dimension of sworn sisterhood indicated by such terms as sheung kit paal, a pair tied in prayer, or paal sheung chi, to venerate or respect knowledge o f each other (Raymond, 1986, p. 126-127). Bonding among women had a spiritual component recognized as valuable to society in many ancient cultures. Isolating women in a husbands home and excluding women from the public realm where other webs can be made and teaching women to have contempt for themselves and each other, breaks the MYSELF social and spiritual power for the good of the group traditionally kept by women in womens groups (French, 1987, p. 87-88). The mother to child affection bonds are the hardest to totally ideologically destroy. However, patriarchy was a revolution against the power of the mother, against familial bonds of love and affection aiid obligation. In religions the allegiance to children and kin found in matricentry ...had to be changed to obedience to a transcendent God. Such allegiance must be proven by a offspring (French, 1987, p. 90). In the history of our male based religions, many commands to kill children are recorded (French, 1987, p. 89). However, the bond between mother and child still survives, only it is slightly bent and deformed. In current society, where the deep need for more affiliation ties are everywhere noted, affection ties are nonetheless often labeled as neurosis. This does not stop women and men from missing such ties. Not only do many women make such affection bonds central to their lives, many men also long for the affection-mode of living. However, in a societal sense, men have deprived themselves o f this mode, left it with women. Most important, they have made themselves unable to really believe in it (Baker-Miller, 1976, p. 88). Women have some understanding of the importance of such affection bonds, but while women have reached out for and already found a 88

psychic basis for more advanced social existence (found in the developing MYSELF) they are not able to act fully and directly on this valuable basis in a way that would allow it to flourish ...the forms of affiliation that have been available to women are subservient affiliations (Baker-Miller, 1976, p. 89). The MYSELF cannot sensate social or spiritual flow in hierarchical arrangements. Most of us are left with emotive worry gunks as a vestige reminder of the power in sentient connection, that allowed us to be with our loved ones in spirit. Be with meant more than words. It meant the ability to literally sentient-share moods in life crises, and to pick-up emotional distress signals on our own sentient body of a loved one in difficulty, regardless of physical proximity. Worry experiences in the three nuance forms o f agitation, depression and disorientation as follows: MOOD SENTEIENCE AGITATED (Mood expulsion) WORRY: emotional foreboding BODY HYPER STATES -trepidation -harried -on pins and needles -ruffled BODY CRUSHING STATES - paralyzed muscles -sinking feeling -somber weightedness -tremulousness BODY SUSPENSE STATES - leery -frenzied -suspicious -qualmish

DEPRESSED (mood compression)

DISORIENTED (partial mood deflection)

Worry in a mood expulser often exacerbates an anxious hypersentience on the body; in a mood compressor a dread-like feeling tries to sink into the body; and in a partial deflector a mood feeling o f disorienting apprehensive suspense grips the body. Like guilt, the worry states can linger far beyond the original incident, if we dont want to process what we perceive or feel underneath the worry states. Sometimes our mind does not want to cognate what the sentience means. We might, for example, not really want to gain the insight that a lover is having an affair, or that a friend is consuming her/himself in an addiction and we are picking up the sentient hangovers; or we sentient realize that one or both o f our parents did not love us when we are children. It may seem preferable at some preconscious level to wear the gunk as an emotive dress as though if we continue wearing the worried mood state, the true source of the distress will eventually fade away. Like embarrassment, when we are gunked with either guilt or worry our ability to quickly mind think becomes impaired. We might verbalize feeling confused, and the more extreme the gunks the fuzzier our thinking can become and/or emptier our mind may feel. This distinguishes the worry gunk from flight states o f the I dimension, where talking to ourselves in the analog I goes on overdrive. If we try to clear out minds from our own should harping when we are 89

gunked, we can at times get mind realizing insights or idea flashes about the cause. If we try too hard to make the analog I or personality I reappear, skipping the ME in between the MYSELF and I dimensions, we are likely to energize and mobilize a personality fragment or in the extreme, a scitzon. In extreme, avoiding ME feelings beneath a gunk can cause a split-off emotive personality fragment to temporarily enliven in comportment and appearance while a part o f ourselves watches ourselves. All o f this ranges pn a continuum by degrees o f severity, personality edges and emotive fragments are usually composed of harbored impulses that we ordinarily keep under wraps. There is no healthy way out o f a gunk that avoids the ME emotional process underneath. Unprocessed gunks can temporarily magnify negative aspects of our personality from a MYSELF position where we can seen them, even as we are doing them. This can give us the opportunity to observe ourselves as others might. HELPLESSNESS Helplessness generates a different type of gunk response. Helplessness, in this context, is not the same as frustration accompanying act-power of the I, nor the extremes of anomie or futility that the analog I can talk itself into when exaggerated self importance precedes its occurance. Helplessness is the emotive response to a life crisis that accompanies the realization that whoever we might be internally, we cannot effect something that is happening externally. Helplessness gunks occur in our affection bonds when we are slammed by the sentient realization that whatever caring we have extended to another, we cannot control his/her life decisions or choices of behavior. Helpless gunks can occur when someone is characteraspersive about us without any factual behavior to support his/her negative opinion. Helpless gunks occur when the trust ties of affection bonds are violated by victimizing behaviors whether we are accosted psychologically, emotionally or physically by someone we trusted. These are but some of the violations o f affiliation bonds that cause a helpless gunk. Betrayal of trust bonds can generate intensive ME emotions from deep hurt to outrage. In the MYSELF, the extreme is abandonment. Helpless gunks are temporarily our only attitude-screen between trust and deep mistrust, between a glimmer of hope and devastating emotional response when victimization is an actuality. It is perhaps little wonder that when victimized, victims hold onto a helpless attitude for awhile. In a way it is like choosing a self-sacrificing method to avoid losing faith in someone'we want to trust. In a paradoxical manner, helplessness is another form, albeit distorted, o f taking responsibility for others. We had to have faith in someone to be so gunked, so we are put in a position to have to challenge our own perceptual grasp in order to question that trust. Depending on the degree and age and severity o f the victimization, and the extent or lack thereof o f nurturing support of others, helplessness can linger as a mood state for awhile, and can even become a sentient-attitude toward intimacy. Our Western theories o f psychology have for the most part ignored the role o f victimization. Freud, in fact, based his penis envy theories about women on the large number o f client selfreported cases o f incest, which he determined were not factual. He decided the womens accounts o f incestuous acts were projections of infantile desires although the accounts o f molestation he had heard from his patients were couched in suffering, not desire. He wrote: It is hardly credible that perverted acts against children were so general (French, 1986, p.374). Toni McNaron and Yarrow Morgan, eds., o f Voices o f the Night: Women Speak out about Incest, point to mounting evidence 90

that one in three to four girl children experiences sexual abuse in her family where the victimizer is usually a male family member. As well statistics document that 97% of victims of sexual abuse are young girls abused by adult males (Minneapolis, MN; Cleis Press, 1982, pg. 14-16). But Freuds theory o f psychology removed suspicion from the victimizers, and blamed the victim. Being stereotyped or stigmatized by society can also create helplessness, depending on other sources o f emotional support. Affiliation ties are distorted by such negative prejudices for both the person being stigmatized and the person doing the stereotyping. Having to maintain dominance makes us MYSELF-stupid, while staying in helplessness gunks makes us I passive and ineffectual. Affiliation ties cannot flourish in societies where stigmatizing prejudices are encouraged to flourish. Stigmatizing of the mentally ill is no exception to such societal prejudices. History demonstrates that we need to stay skeptical o f benevolent priests and psychiatrists bend on curing souls and mindsand of majority groupsbent on reforming misguided minorities and forcing people to conform to some arbitrary social norm (Szasz, 1970, p. 134). Even what is considered mentally ill varies by culture. Among all ancient, pagan, and shamanic people, madness is a spiritual category; exotic behavior, schizophrenia, or hallucinations can mark a person destined for seer ship or shamanic psychic powers ... Consequently, primal societies do not have unabsorbable crazy people (Sjoo and Mor, 1987, p.296). In our current culture, the mind-thinking rational state is the major precept of emotional health, even if it means tremendous emotional shallowness. Imagine our society as one which supports the notion that the less you can perceptually experience, or the more affect shallow, the more rational and thus psychologically healthy you are as a human being. Rather than be unemotional scientists, w e need to become better sentient-observing studiers of people, possibly discarding the mind distortions, but not the validity o f the experiences people describe (i.e., it may not be God who spoke to a patient, but a voice may well have been heard). Somatic complaints may be psychologically induced, but they may also be specific energypropelling clues to track back sentience to a more resilient ME awareness. The real question, of course, is whether the mental health field is prepared to consider the sentient-vibrant human as more than a mind-body mechanism. This acceptance in and of itself may be therapeutic. As Rogers (1961) would indicate the more fully an individual is understood and accepted, the more he tends to drop the false fronts with which he has been meeting life, and the more he tends to move in a direction which is forward (p.27). In Western societies, madness has always been defined in tandem with other political and ideological conventional wisdom. In the early Middle Ages, the madness inside of human beings was defined as the remains of natural bestiality ... During the Inquisition, madness was the satanic process within the human soul, punishable as sin....In the Age of Reason that followed the Age o f witch-bumings, madness was socially and therapeutically redefined as the instinctive rebel against the external authority of the bourgeois father ... Madness, as defined in Western Christian-state societies, has always been any throwback to paganism, to nature, and to the rule o f women (Sjoo and Mor, 1987, p.296-297). Thomas Szasz, a noted psychiatrist, makes a comparison between the Inquisition witch trials and Institutional Psychiatry and its effects on women. He states that both the Inquisitor (as Holy 91

Father) and the psychiatrist (The Scientific Father) are interested in saving female souls. He comments that in a Christian society, who can be opposed to God? Only a heretic. And in a scientific society, who can be opposed to mental health? Only a madman...Persecutions in the name o f science have emulated those waged in the name o f religion. In the Inquisition, the clergy led the persecutions and condoned them in the name of Christianity, while lawyers, judges, and professors backed those witch hunts in the name of reason. The case made for Negro slavery or Institutional Psychiatry and its ideology of secular salvation is led by physicians, but backed by clergy, lawyers, judges and professors (Szasz, 1970, p. 133-134). Studies done by Chesler (1972), Gove (1972), Howard (1966), Lindbeck (1972), and Cannon and Redict (1973) were summarized by editors Franks and Burtle (1974) as follows: Admission to mental hospitals, as elsewhere in our society, is influenced by sex, race, and socio-economics which play a large part in determining diagnosis and disposition (Cannon and Redich)...Women and men alike experience emotional and behavioral problems but even in the contemporary literature the curious belief remains that female aberration o f behavior is regarded more as an indication o f need for treatment than is similar activity in men (p. 371, 373). Isolation, social ostracism hydrotherapy, physical beatings, shock therapy all accepted psychiatric techniques at one time or another - were first practiced by witch-hunters. Although the strait jacket, solitary confinement, brain surgery and systematic psychiatric violence were traditional psychiatric treatments, they are now being replaced by tranquillizers, anti-depressants and shock therapy (Chesler, 1972, p. 104-105). It is possible that many women are societally reinforced for staying in a helpless gunk rather than express the pain and rage that might brew in the ME underneath. It is also true that many personal problems o f women and other minorities arise from the cultural attitude o f prejudice and from structural discrimination. Prejudice is a form o f victimization o f others and women constitute a social minority group because of low access to power compared to men (Brody, 1987, p. 49). Women, as many other minorities, are encouraged to remain within certain social roles or face extreme forms o f stigmatization. Positive affiliation ties with other women can have profound impact on womens feelings o f helplessness. Networking with other women, consciousness raising groups and just mutual support groups sprung up everywhere in the 1970s and 1980s. Research findings on such womens groups point to increased self esteem, ambitions, and confidence (Acker and Howard, 1972; White 1971); greater feelings of affinity and liking for other women (Chemiss, 1972); decreased passivity and greater self knowledge (Eastman, 1973); and increased understanding o f structural and psychological pressures on women (Miscossi, 1970). A potent effect of Consciousness Raising groups is changing behavior in ways that convey a changed sense of self (Brody, 1987, p. 50-51). In order to grow out of self denigrating pictures o f ourselves, women must develop a positive feeling about other women. This is not unlike the experience of Black Americans with the mental health system. During slavery ideas of generic inferiority abounded. During the 1800s, white mental health workers argued that the emancipation o f Blacks had greatly increased their rates of insanity. By the 1950s, the genetic inferiority theory was replaced with the social pathology theory. Black people were considered beyond counseling redemption because o f the social pathology theories. It was from 92

the Civil Rights movement of the 1960s and the subsequent Black power movements that many research statements were completely refuted (Sue, 1981, p. 146-147). The label mental illness may sometimes be seen as a political ploy used to control those who are different, ...For example, many Asian Americans, Blacks, Chicanos, Puerto Ricans, and American Indians are increasingly challenging the concepts of normality and abnormality (Sue, 1981, p. 8). In so doing, these groups are empowering themselves with positive self interpretations o f their differing world views. Empowerment is what facilitates the healthy resolve to societally induced feelings of helplessness in stigmatized groups, not tranquillizers, and anti-depressants. Nonetheless, helplessness will not disappear unless all humans become trustworthy (doubtful) and unless we leam to rethink and rework our cultural patterns of affection bonding (possible). Loving too much is such a common experience for many women that we almost believe it is the way intimate relationships are supposed to be...When our relationship jeopardizes our emotional well being and perhaps even our physical health and safety, we are definitely loving too much (Norwood, 1985, p. xiii). Men are socially encouraged to be active and rational, while women constantly confront themselves with questions about giving. Am I giving enough? Can I give enough? (BakerMiller, 1976, p. 49). Helping the development, even the false pride o f someone, with whom we are in unequal relational status is a. form of self oppression. Helplessness is one o f the products o f loving too much in too small o f a net. It does not allow the fulfillment of role purpose to maximize when we are too involved in mere ego-support and flattery o f another who cannot give back the same emotional nurturance. Helplessness appears in mood distressed sentience of agitation, depression, or disorientation as follows: M OOD SENTIENCE AGITATED (mood expulsion) HELPLESSNESS: Emotional Devitalization BODY TURM OIL STATES -disturbed -jittery -fitful -uneasy BODY DOLEFUL STATES -careworn -weariness -despondent -subdued BODY FLOUNDERING STATES -shaken -overwhelmed -flustered -bewildered 93

DEPRESSED (mood compressions)

DISORIENTED (partial mood deflection)

Agitated mood o f helplessness feels like the body is in uneasy turmoil; depressed mood o f helplessness feels like weighted down blues on the body; and mood disorienting sentience feels like the body is floundering with body dissonance. If we have never otherwise felt helpless, we will likely face the trauma of the dying stages o f a loved one, or the imminence o f our own death sooner or later. It might be said that working through helplessness gunks gives us character stability, character durability, and characterdeeping ME-MYSELF substantiality with which to face life tragedies. What happens with all gunks is that they magnify our sentient experience, which when absorbed into our M E adds depth and breadth and resiliency to our ME-MYSELF blend. Our character depth and emotional resiliency is, thus, a separate part of our human from our I personality. Character deepening qualities develop in the MYSELF part of the I-ME-MYSELF affect motif. SUMMARY O F GUNKS The gunks o f guilt, worry, and helplessness can keep us agitated, depressed, and disoriented as an attitude response to the world, or we can use these gunks to eventually evolve our character strength. Success in I ways does not guarantee our character will develop. Difficult life circumstances can aid in our character maturation in our MYSELF. Whether we have a confident or popular personality is an I valuation while deeper character qualities are found in the MYSELF. It is the MYSELF side o f the I-ME-MYSELF affect motif that is responsible for role purpose as well as destiny-purpose for our inner character engaged in good of the whole. If the need to be seen as feminine for women outweighs the virtues of the feminine principle, then o f what value is femininity? And if the need to be masculine disallows for esprit building and character depth in men, then how will we distinguish a bully from our ideals o f manliness? The confusion between willingness to submit and passivity must no longer be allowed to flourish, or we may lose the sensitive consciousness to others that generates social conscience. Those who believe themselves to value social sensitivity, might also see themselves as chosen to advocate a society where the feminine principle aspect of MYSELF is placed in equal value to the act-power of I in our society. To be chosen for greater good by social role or metaphysical role is a product of the MYSELF side o f the three dimensional human. The I side gives us will to act, a doing desire that we need, but it does not tell us do for what purpose. The abstractions o f role-purpose are guides for how to serve others. Character development comes from participating in others growth as well as ones own. Growth is one of the -perhaps the - most important, most exciting qualities of being human. . .Despite all other handicaps, the MYSELF orientation of women has given them a greater pleasurable sense of and connection to growth (Baker-Miller, 1976m p. 40). Chosen, in this good of the whole sense, is like the Hopis belief that they are Chosen People. The Hopis believe that as a tribe they have a destined role to enhance the connection and understanding between all races. As a People of Peace the Hopis have tacitly ignored the outside view o f themselves compiled by Western observers. They are beginning to impart their long practices way o f knowledge, and they speak not as a defeated minority but with a voice that reasserts a rhythm o f life, that reminds us that we must attune ourselves to inner change if 94

we are to avoid a cataclysmic rupture between our own minds and hearts (Waters, 1977, p. xviii). Chosen in the Jewish tradition also meant willingness to submit to a divine mission or predestined role and perhaps as hinted by Isiah, to aid in establishing the brotherhood of man. To do so, accordingly to Jews. God and History, requires the forging of an inner discipline, an adherence to an inner voice, and a bowing to a higher ideal the face of physical danger (Demont, 1962, p. 63). Those who best understand the fulfillment of social sensitivity have a responsibility to act with courage to promote a widened version of humane social nets, and that may include women or others who understand the power in the feminine principle. THREE MOOD STATES OF ETHERIAL ATTENTION: Mood-intensive stalking Tubed-up trance-like seeing Mood-deflecting transfiguring Mystical participation with the greater themes o f transpersonal or cosmic consciousness is a part o f the human potential and is a function of the MYSELF dimension of the I-ME-MYSELF affect motif. Energized transforming experiences are a heightened sentient extension of the MYSELF attitude receptivity to the net. As affection bonds bring the net to inteijoining enlivenment between two people, and affiliation-ties are brought to life by social extension of expressive common mood, a cosmic stream of mood influence from the net can be brought to heightened sentient and perceptual awareness. From this heightened perceptual sentience on the frontal body sheath, mind-realizing insights can occasionally be gleaned about our place in the cosmos, and our deeper character purpose in context with good of the whole. In the MYSELF dimension, some alteration of emotional sentience usually precedes actual conscious mind thinking, which is exactly opposite of the cognitive dialogue in the mind that often initiates I sentience. Mystical transforming experiences are no exception. It is the MYSELF part of ourselves that via heightened perceptual sentience participates in a spiritual or etheric way with the transpersonal or cosmic consciousness. The collective unconscious is actually like an atmosphere in which we are all contained and by which we are all affected (Von Frantz, 1983, p. 21). It is the tie to this atmosphere that can exhibit in heightened sentience at a metaphysical/cosmic level on rare occasions. Two points need immediate clarification. The first is that both scientific disbelief in the transpersonal or cosmic consciousness, and literalized religious beliefs end up with the same outcome. We not only impose limits on our own possible transforming experiences, we impose our affect retardation on others, denying about others that their actually experienced sentient perceptions are real. It is another prejudice and can be said to have crazy-making consequences to some emotionally distressed people. In the words of Carl Jung (1964), Whoever denies the existence of the unconscious is in fact assuming that our present knowledge o f the psyche is total. And this belief is clearly as false as the assumption 95

that we now all there is to be known about the natural universe. Our psyche is a part o f nature, and its enigma is as limitless. Thus, we cannot define either the psyche or nature. We can merely state what we believe them to be, and describe, as best we can, how they function (p. 23). Sentient Psychology describes the possible range of experiences that seem possible for most humans. Just as everyone has some sense o f beauty, no matter how deeply hidden, so everyone has some mystical capacity, no matter how discouraged and suppressed in our materialistic, scientific and highly conceptualized culture (S.W. Cook, 1962, p. 3). In cultures where mysticism was one of the interpersonal intelligences that was supported and educated, mystical capacity seemed more common. As we are now an I oriented culture, it appears that MYSELF oriented cultures are relegated to past history Casse (1981) goes beyond the usual conscious, preconcious, unconcious and adds the transpersonal and cosmic unconscious, that like the unconscious can come to the conscious relam. According to this model, cultures and psyches are intimately related. In each individual one can find what is unique (one I); what is shared with some other people (cultures and microcultures that the person belongs) and what is typical o f all humans (the universal and archetypes). People are thus different but from interactions with other people one can actualize new cultural patterns and activate new universals or archetypes and in so doing become more humane (Casse, 1981). According to this theory o f humans, all o f us share universals and archetypes which are natural products o f the human psyche and consist of patterns of human life (Casse, 1981). In our culture, mystical experience only occurs to some people under usually profound circumstances. The range o f such experiences can effect the mental health and stability of a percentage of our population. We are glad to be able to distinguish when awake, a dream from a trance, or straight forward perception from a hallucination, ordinary reality from visionary transfiguration... To confuse modalities is tantamount to psychosis. Some people seem to slip across modalities more readily than others. Some fail to distinguish between them as one is supposed to (Laing, 1982, p. 160-161). That does not make the experience less real for such a person but more frightening and overwhelming than if the proper checks and balances existed in the I-ME-MYSELF. If the ME goes into emotional suspension, it is more difficult to regulate the experiences with our own will power. If the vision, the voice, the hallucination, the transfiguration were not the diagnosis o f the illness, per se, there would probably be a range o f ME emotions behind such heightened perceptual states that could be supported in helping someone to pull her/his consciousness back to the sentient nucleus ME. If we disbelieve in such experiences, we magnify the persons feeling of being crazy. An important aspect of each persons self conception is the extent to which he feels he can be understood (Laing, 1966, p. 39). In our current culture, we negate the possibility of mystical experience, perhaps making the person feel crazier than they need feel.

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In cultures where the ME was supported and encouraged to grow, ethereal MYSELF perceptions included altered consciousness states full of meaningful perceptual-sentience rather than mental illness. Seeking a vision via a vision quest gave people purposedirection in their role interactions with others. The experience of being the medium for a continual process o f creation takes one past all depression or persecution or vain glory, past even chaos or emptiness, into the very mystery of that continued flip of non-being into being, and can be the occasion of the greatest liberation when one makes the transition from being afraid o f nothing to the realization that there is nothing to fear. Nevertheless, it is very easy to lose ones way at this stage, and especially when one is nearest ... Such a process can become decisive from the point of view of madness or sanity (Laing, 1967, p. 23). We no longer respect the heightened perceptual awareness possibilities in be-power and its contribution to insight for the whole. Although ancient psychologies confirm such esoteric forms of perception, it is not a part of investigative science of current psychology despite the many patients in our mental health system describing hearing voices, or hallucinatory images, or running pictures in their minds, and an unusual feeling that others emotions are sticking on them, or seeming to engulf them. However, such emotional and perceptual realizations do not respect the limits of scientific credibility (Laing, 1982, p. 34). The experiences still exist. Part o f the rites of passage o f teenagers, both girls and boys o f many Native American tribes included a vision quest. In special purifying rites that preceded the quest, each person was supported and prepared for the advent of a vision from the elders and wise people. Receiving aid so that everything is done correctly is very important, for if things are not done in the right way, something very bad can happen, and even a serpent could come and wrap itself around the lamenter (Tedlock and Tedlock, 1975, p. 21). Much support, especially by experienced and wise others, helped make such experiences safe. The vision quest was to provide insight into ones character purpose. For example, one young mans vision included observation of a red bird combined with a voice that seemed to say, Be attentive (wachin ksapa you!) and have no fear, but pay attention to any bad thing that may come and talk to you (Tedlock and Tedlock, 1975 p 37). And after several visual illuminations o f a star changing color and form and seeing men on many colored horses, a red bird again said, friend be attentive as you walk (Tedlock and Tedlock 1975, p. 39). This vision quest was, as the shaman interpreted, the allegorical path for the young man to follow. It would be the young mans role as he walks the sacred path o f life to be attentive to all the signs given by the Spirit. If he did this always, he will become wise and a leader of his people (Tedlock and Tedlock, 1975, p. 37-39). This way o f seeing a vision or hearing a voice or experiencing a hallucinatory transfiguration was at the core of religion, and people would lament for a vision often. Group purification rites were usually practiced before such a vision quest. Afterward, the vision had to be shared to make the meaning clear. For Native Americans the Vision Quest, or perceiving quest began a search...to find our place within the Medicine Wheel ... Our determining spirit can be made whole only through the learning of our 97

harmony with all our brothers and sisters, and all the others spirits o f the Universe... We must follow our Vision Quest to discover ourselves, to leam how we perceive within ourselves, and to find our relationship with the world around us (Storm, 1972, 1972, p. 5). Thus, such mystical perceptions have allegorical riddles and give destiny direction, as well as, heightening spiritual or ethereal awareness. What is received through the lamenting is determined in part by the character of the person and a few receive very great visions, which are interpreted by our holy men and give strength and health to our nation (Tedlock and Tedlock, 1975, p. 20). Thus, the second point to clarify is that the MYSELF potential for mystical participation blends us with greater cosmic themes, not for self aggrandizement or individual survival or comfort, but to grow our character essence by facing destiny fulfilling purpose challenges. Our MYSELF is not our I, and MYSELF visions are not for our I, however they might otherwise lend wisdom. We become a part of surreal myth-like and symbolic weavings o f the net in such live dreams, and these experiences cannot be bound into concrete I related concerns. Such dreams are good o f the whole oriented. When we say myth-like in our culture, we assume that something is untrue. But that is not the case. The myth-like weavings of the net represent truths in non-literal ways. Myth and science are polar opposites, not because one is wrong and the other right, but because myth portrays reality as it is experienced while science postulates a reality that is thought to exist but can never be experienced (Tedlock and Tedlock, 1975, p. 191). Truth can be found within our sentient experiences. Love cannot be proven, but it can be experienced by enough people to make its existence a sentient truth. That the net can reveal truths is documented by experiences that lend insight to the right brained part of our selves. In the MYSELF, our receptive sentient experiences with mystical participation are symbolic encounters with the transpersonal or cosmic levels of consciousness. Symbolic experiences, very like symbols, have the following characteristics: it points beyond itself to something else; it participates in that to which it points; it opens up levels o f reality which otherwise are closed; it cannot be produced intentionally, nor can it be invented. Its meaning cannot be deducted by rational processes alone (S.W. Cook, ed., 1962, p. 4). As soon as we literalize or concretize our ability to mystically sentient engage with various levels of unconscious realms to make it fit our I, we turn symbols into signs. The sign does not perform the function of the symbol since it stands for a known thing. Signs can be invented and modified at will. Symbols cannot. Neither do they grow because people are longing for them to, or die because of scientific or practical criticism (S.W. Cook, ed. 1963). Therefore, as we describe the dreaming arts, we are not referring to the occult, or to fortune-telling, or to mind reading, etc. Mystical participation as defined by Stace (1960) includes seven characteristics which form a universal core as observes in mystical writings from many countries. They include: a time; a sense of objectivity or reality; a sense of blessedness, or unitary blend o f consciousness with something greater than ourselves; a sense of the sacred, or divine, or ethereal; paradoxically; alleged by mystics to be ineffable (p. 113-132).

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T here exists, as an aspect o f the M Y SE L F, the potential for transform ing sentient phenom enon, or as if in a dream state w h ile aw ake w e ex p e rien c e consciousness on a perceptually heightened level. A w ake dream ing can leave a lingering feel tone o f h av in g m ystically participated in transpersonal o r cosm ic co n scio u sn ess, or d estiny choices and is w ithin the potential o f all hum ans, albeit, unusual in o u r cu rren t culture. H um ans, as part o f the M Y S E L F side o f the I-M E -M Y S E L F , have a m ore etheric or archetypal Self, that is usually d orm ant in consciousness. W ith in the archetype o f SEL F are the essence and aim and the living processes by w h ich the psyche lives out its inner nature in an aura that com es to g eth er to form p a tte rn s that can b ecom e both transform ing and im m inent (P ragoff, 1963, p. 92). O r as the C heyenne describe it, each person is a unique living M edicine W heel, pow erful beyond im agination, that has been lim ited and placed upon this earth to touch, experience, and learn (S torm , 1972, p. 7). T he sentient-nucleus M E is m uch m ore easily b ro u g h t to conscious aw areness than the usually latent etheric or soulish design o f the M Y S E L F w ith w hich the M E acts as the em otionally charged hub. T he full design w hen electrified w ith life vibrancy b len d s M E and M Y S E L F into an archetypal SELF, w hich in the Y acqui w ay as described by D on Juan m ade a com plete person w ho m ight also appear as a lum inous egg (C asten ed a, 1971, p. 33). T he total electrified m erger betw een M E and M Y S E L F is ex trem ely unusual, for it w ould m ean that the sentient-nucleus has ex panded in developm ent to include the etheric M Y SE L F as a w alk in g soul, representative o f a fully evolved spirit-ego. T he M Y SE L F can pick up w ith the soulish part o f our design a partial electrified archetypal M Y S E L F at tim es. The archetype o f ourselves is m ostly d orm ant to our o rd in ary consciousness, but som e o f its potential can be m ade conscious. C osm ic com m union can seem ingly take a place b etw een the M E and M Y S E L F , but the interactions are usually very u n conscious to our ow n aw areness. In our aw ake state, the analog I is usually responsible for filling in the m in d -sp ace w here deeper insight and idea-realizing m ight occur. But sim p ly shutting o f f o u r brain from its internal chatter w ithout heightened sentience and deepened co n nection to the w eav in g s o f the net, m ay not fill in the m ind w ith ethereal insight. The best m ed itatio n techniques m ay not force our M Y S E L F to com e to life. W e usually need to have som e w e on a string orientation to others and therefore to the net before aw ake d ream ing can occur. O ur dream s w hen w e are asleep are perhaps the m ore usual reflections o f the influence o f the ethereal aspect to the M Y SE L F part o f the I-M E -M Y S E L F affect m otif. T here are three aw ake d ream in g arts that involve h eightened o r intensive extensions o f expulsion, com pression, and m ood deflection as the reflex attitude-inclinations. The three M Y S E L F m ood states o f ethereal attention to the w eavings o f the net can be perceptually sentient experienced w ith o r w ithout the sentient-nucleus M E operating as an ego-resilient and em otional stab ilizin g center w ith in the body. In an analogous m anner, w e m ight think o f the b o d y as a cam era that includes a spirit-vibrancy M E that acts as the film to im print and co m m u te im ages to p ro cessib le observations and em otions. If we have the w rong film o r the c am era focus is set incorrectly, the im ages can be fuzzy and even frightening.

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Awake dreaming states occur because the etheric-MYSELF has acted as a telescopic lens or high powered magnifying scope on the camera, and thus (when brought to awareness) what is experienced is also highly magnified. If the film (as the ME) is not high speed enough to develop or process the pictured or heard experiences, or the images are blurry or distorted, the experience can be frightening. Thus, ME must be appropriately prepared, or the new magnifying lens will be a disturbing experience to the ego resiliency of a person. It would generate the same feeling we might get if our eyes suddenly operated as microscope noting the bacteria walking on our arms. As with any gunks we cannot skip quickly back to our I from the MYSELF perceptions. We need instead for the ME part o f ourselves to act as a mediating emotional reminder of our own solidity, as in I feel like ME. This is the same process necessary for all our MYSELF sentient experiences, heightened or otherwise, The three MYSELF mood states of ethereal or dream-like attention while awake are: 1) mood-intensive stalking o f a live dream, 2) tubed up trance-like seeing, and 3) mood deflecting transfiguring o f consciousness. The three are described as follows: MOOD INTENSIVE STALKING 1) Mood-intensive stalking-a supersensible body feeling of heightened mood grips the person into a body alert state similar to a cat stalking a prey. As a dreaming art type, persons with this-propensity are simply called stalkers after the Yacqui way, that defines stalkers as walking dreamers whose skill is sentiently engaging with another perceptual dimension (Castenesa, 1981, p. 290). Stalkers hold onto their self concept even when they experience extreme mood variations. They hold firm to their picture o f themselves in their mind. While experiencing extremes o f heightened mood or rapidly altering mood on their bodies, they often have an objectifying dialogue about who might be causing their moods. Mood build up is quickly expulsed, so stalkers can mood infuse the net, dumping out that which was felt. As an extension o f the expulsive mood inclination, and having had a propensity for the lingering mood states o f agitation when facing guilt, or worry, or helplessness, stalker attention to the transpersonal or cosmic consciousness is usually initiated by sudden shifts o f intensive moods, as well as an eerie calm or empty feeling before or after such moods. The intensive moods (not to be confused with bio-chemical mood disorders) seems somehow other-induced or atmospheric aura induced to the stalker. As a mood expulser she/he often focuses on the who or why or what is causing the strange intense feelings, while he/she can mood imbue the net with tension. For the stalker, the surrounding atmospheric aura is what seems to shift in perception rather than anything about her/his own personality. To others, the stalker may seem like another person. As a psyche defense, the combination of moods swings seemingly unrelated to particular observable circumstances, and the potential for first idealizing then over blaming close attachments as part o f the mood process can make this person a good candidate for being labeled as having some borderline features, at least by sentience. Note this definition. In borderline types (when described as a discrete type) there are usually no clear breaks with reality..."but expressions of feeling are sudden in onset and cyclic in patterning. 100

Borderlines are prone to the intrusion of strong impulses into object relationships As well, this borderline type experiences emptiness or boredom (Tumerm, 1968, p. 2850. As well, Dr. Nadelson notes that persons with borderline conditions can seem to introject the therapist with feelings. Anger or depression can be experienced resonating with the patients feeling state (Nadelson, 1976, p. 749). The mood expulsion can be picked up by therapists on their own MYSELF sentient sheath. Stalkers are the healthy version o f these heightened sentient borderline-like processes. As a dreaming art, the atmospheric aura can seem to become as live dream of visual shadows and hallucinatory images with the stalker an active participant as though as actor in a cosmic drama. The stalker is a walking dreamer who seeks to unfold meaning and purpose from a cosmic drama or mythic tales. Dramatizing a vision in a sentienttouching way with others is the dreaming art of the stalker. Black Elk, a medicine man of the Oglala Sioux had a tremendous vision of four groups of beautiful horses coming form the four comers o f the world... (seated) within a cloud he saw the Six Grandfathers, the ancestral spirits of his tribe...They gave him healing symbols for his people and showed him new ways o f life (Jung, 1964, p. 228). By sixteen, he developed a phobia of thunder storms. An old medicine man explained to him that his fear came from the fact that he was keeping the vision to himself. Not only did he tell the vision, but he and his people acted out the vision in a ritual...Not merely Black Elk himself, but many members o f his tribe felt infinitely better after this play. Some were even cured o f their diseases. Thus, drama-ritual releasing of sentient intensity can spring directly from an unconscious revelation (Jung, 1964, p. 228), and lead to insightful experiencing for all involved. It is the stalker who hunts such intent-laden tales, and shares the dream via intensified sentience with others. The stalking dreamer uses expanded sentience as though a movie projector for cosmic drama tales that give meaning and purpose, acting as the lights, camera and even the action in a mood sense by playing a character role within the cosmic drama-tale. It is the stalker who needs a director and others in the play, or her/his ability to keep perspective is diminished. TRANCE LIKE SEERS 2) Tubed-up trance like seeing - or muse dreamers as a dreaming type experience the mood state o f extreme dread and deep muscle aching which precedes the actual sentient-experience of compressing every ounce o f life vibrancy deep into the body. In persons with this dreaming propensity, it can seem as though an inner tube runs through the legs and the arms deep within the torso. This type of dreamer seems to tube up all emotional sentience. This extreme of mood compression can cause the frontal body sheath to feel exposed and vulnerable, often causing involuntary contracting and curling of the body. This energy compression can create somatic complaints that otherwise have no physical explanation. Muse dreamers are like children who leam that holding the breath cuts off unpleasant sensations and feelings. In the extreme such children suck in their bellies and immobilize 101

their diaphragms to reduce anxiety. They lie very still to avoid being afraid. They try to deaden their bodies from the dread and vulnerability. In other words, when reality becomes unbearable, the child withdraws into a world o f images, where his ego compensates for a loss o f body feeling by a more active fantasy life (Lowen, 1967, p. 6). This is opposite o f the stalker. It is the emotional body that becomes rigid, allowing the bicameral mind to open and travel to other dimensions. As a psyche-defense tube people can seem similar to schitzoid like persons or withdrawn and out o f touch, and the part of the personality left to maintain some shallow and precarious contact with the outer world, depleted of emotional vitality (Guntrip, 1969, p. 63). Like schitzoids, muse dreamers often speak o f dreams in which they are only the observer (Guntrip, 1969, p. 64). A schitzoid person has a rich and active fantasy life, but in real life is often tepid and weak in enthusiasm...He can live in imagination but not in the world of material reality (Guntrip, 1969, p. 59). Muse dreaming is the healthy version of this sentient process. The mind experiencing of muse dreamers is different from the rat-a-tat of the analog I. These persons can become insightful observers o f cosmic themes. As a dreaming art exampled by the Beaver tribe, this musing introversion can be developed into trance-like vision-seeing or insightful idea-realizing. As though, in a trance with the body very still and the mind space very alive and awake (but without an internal dialogue), concentration of consciousness can break through to an inner axis where the dreamer sees beyond its own perceptual reality. Idea realizing or visual seeing happens inside the minds eye, in an inner realm in which experience encounters meaning. It is a dimension of mythic time and cosmic space that is the beginning and end of experience (Tedlock and Tedlock, 1975, p. 199). Insight, running conceptual ideas, still frame pictures, or visions are all forms of heightened mind-realization in this dreaming art type. As many who experience near death experiences describe, an eyeball or tunnel or light can be seen. The trance-like muse dreamer goes deep into the internal minds eye as though on a journey or a spiritual pilgrimage on which the initiate becomes acquainted with the nature of death (Jung, 1964, p. 152). In effect, the muse dreamer must face her/his own death before seeing beyond the limitation o f this time and space. It is from this inner journey that symbols, allegorical-realization, and image-ideals may unfold that have integrative meaning, As well, it represents the peculiar nature o f intuition in a metaphysical inner visual form, from which a few diviners or shamans in their trance states can go far beyond the normal categories of thought (Jung, 1964, p. 151). As the Native Americans knew, in this emptying of the everyday mind, the seeker humbles himself...This means that he must let go of the self, which belongs to the calculative world o f ego and object. She/He experiences this letting go as death itself (Tedlock and Tedlock, 1975, p. xv). This vision perceived by the muse-dreamer may then become a gift o f insight for the whole. TRANSFIGURING DREAMERS 3) Mood-deflecting Transfiguring - this form of dreaming art propensity begins with the ability to buffer immediate emotional responses to extreme external stimulus by preconsciously stiffening the energy sheath between the ME and MYSELF
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into a deflecting shield on the front o f the body. U nlike the h om eostatic bubble o f w ell being o f the I , the body posture initially looks and feels rigid a n d /o r s tiff w hile S tim ulus collects on the tem porarily hardened sheath. F eelings o f disorientation and se lf consciousness that are experienced by the gun k s o f w orry o r helplessness can m agnify to ex trem e feelings o f unreality/or disassociation, or paranoia. Persons w ith this dream ing art propensity, called tran sfig u rin g deflectors" as a dream ing type, defend their M E w ith the deflector-energy sheath so that they can retain the conscious M E feeling that they are still them selves, w hile tem porarily m edium -like transfiguring into a new set o f m annerism s, pattern s o f com portm ent and o ther personality alterations that seem connected to the m o o d -d ress that they w earing. In effect, deflectors under duress can go from seem ing so m ew h at rigid in bearing to actually seem ing to b ecom e som eone else by personality affectations. T his is often accom panied by intense headaches and neck and sh oulder pains. D eflecto r dream ers b ecom e a channel o f cosm ic com m unication by actually dem onstrating specific w eavings o f the net . They can seem to w ear a transpersonal figure in tem p o rary archetypal presentations. In effect, deflectors transfigure their ow n consciousness. B reu ers fam ous case o f A nna 0 . describes such a d ream in g propensity w hich as a psyche d efense resem bles dissociative hysteria. In response to her fathers severe illness, and in an exhausted state from caring for him . she d eveloped a serious o f severe disturbances w hich w ere apparently quite new ; left side occipital headaches; convergent squint (displopia); m arkedly increased excitem ent (Fraud and B reuerm 1966, p. 57). She got disturbances o f vision w hich w ere hard to analyze; paresis o f the m u scles at the front o f the n eck until it becam e difficult for her to m ove her h ead (F reud an d B reuer, 1966, p. 57). From the onset o f these sym ptom s, tw o entirely d ifferen t states o f consciousness w ere present w hich alternates frequently and w ithout w a rn in g (F reud and B reuer, 1966, p .58). E ssential feature o f this phen o m en o n the m o u n tin g up and intensification o f her absences into her autohypnosis in the evening rem ain ed constant throughout the eighteen m onths that she w as under observation (F reu d and B reuer, 1966, p. 64). H er tw o states o f consciousness persisted side by side; the prim ary one in w h ich she w as quite norm al psychically, and the secondary one w h ich m ight be likened to a dream in view o f its w ealth o f im aginative products and h a llu c in a tio n s (Freud and B reuer, 1966, p. 80). A nna O. dem onstrates how w hen used as a p sy che-defense, disassociation can be extrem e, w hile transfiguring occurs. Freud perfectly d escrib ed the less healthy deflector sentient process w hen used as a psyche defense. As a healthy dream ing art deflectors m edium cosm ic perso n as a D eflectors m ake rigid both their m ind and body w hile an o th er person or anim al im agery co-exists outside the body sheath. D eflectors seem in g ly au to -hypnotically induce a state w here consciousness appears to persist in its integrity; w hile all the tim e highly com plex operations are taking place outside co n scio u sn ess alm ost as though there is another person w ithin him , acting, thinking, and w illing and in a dissociative extrem e w ithout his consciousness, that is, his conscious reflective ego h av in g the least idea that such is the c a s e (Jung, 1977, p. 51). In certain sh am an s, o r m edicine w om en such transform ations o f the ego w ere under som e co n tro lled aw areness, as though via 103

chanting, dancing, self-hypnosis, or ritualistic spiritual rites, they transfigured their own consciousness from ME to the etheric MYSELF or archetypal SELF. They become the unfolding soulish consciousness, perceiving hallucinatory images on the one hand, but representing the transformed ego on the other hand. Such dreamers become within themselves the power of the metaphor as the external act o f creation in the infinite I am, as in identification with archetypal presences like the masks that the Tlingit shamans put on and took off.. .There is a mask of the bear spirit, of the deer spirit, o f the moon, o f the kingfisher, o f the spirit o f the raven, o f an eagle spirit, o f an old woman spirit (Estrada, 1981, p. 212-213). Thus, a deflector-dreamer such as the chanting healer Maria Sabina, becomes what she names and at the same time her listeners are led by her words to feel their own ego extended beyond themselves to become all things (Estrada, 1981, p. 213). Such gifts actually sentient magnify the archetypes as part o f SELF. The spiritual gift o f a deflector-dreamer is to actually demonstrate the divine via intensive transfiguring consciousness. And perhaps like certain masters o f the yogic arts, the archetypal SELF o f human potential becomes momentarily visible for others to see, as well. SUMMARY According to Erik Erikson, a dream is a verbal report of a series o f remembered images, mostly visual, which are usually endowed with affect (R. Knight, C. Friedman, Ed., 1962, p. 140). Dreams are usually not metaphysical and include the range o f conscious and unconscious themes involving wish fulfillment, the expression o f repressed fantasies, the enactment of conflicting desires, and other I-laden material. Dreams can also work out an emotional cathexus or release of intense feelings held over from traumatic events that ME has yet to be able to absorb in an awake state. But there does exist metaphysical awake dreaming that aids in the linkage between ME and MYSE1F, and such dreams belong to the surreal realm of the net. Metaphysical unconsciousness can permeate into our conscious awareness via symbols, myths, metaphors, allegories, and cosmic dramas that help us to unfold our purpose or destiny as humans, and understand the being into becoming part o f our human potential. These surreal dreams connect us to the experience o f being interconnected with all things, and with purposeful creation, and teach us about the web or net of interrelationships on multiple layers of perceptual reality. The awake dreams are collective mirrors, not unlike cultural socialization in their role as teachings. Such mystical experiences are mirrors which reflect certain realities that exist in all o f us.... Each one of us knows of a powerful person who lives with us...who is our spirit (Storm, 1972, p. 17). But there are other inner teachers that act as soul mirrors. The teacher may be symbolized by the Old Man, the Old Woman, the Little Boy, the Little Girl, the Contrary, the Spirit (Universal Harmony), and the Uihio, the Knowledgeable Fool (Storm, 1972, p. 26). These are some of the Intentful Mirrors that operate as a teacher within each human. These internal reflections influence us in the same manner that culturally taught norms might. Both provide mirrors from which our spirit reflects back images as themes for our character growth. Such dreaming teachers commute or transform the perceptual experiences to an archetypal plane. Literalizing 104

such m etaphysical content rem oves them from truth. T ru th is in the integration and grow th process o f such experiences, as well as, in the w h o listic insight obtained. M etaphysical truth is m eant for the W e, not the blow n out ego o f the I . T he three dream ing arts m ay occur as a psyche-defense (b reak from reality) in som e b ut in a person w ith a developing M E they can be h e ig h te n ed sentient transform ing experiences. T he d ream in g arts are live dream s initiated by the archetypal SE L F and are out o f the boundary o f tim e or space. Before we go further, w e are rem inded o f Ju n g s (1964) w arning that the interpretation o f dream s and sym bols dem ands intelligence. It cannot be turned into a m echanical system and then cram m ed into unim aginative brains. It dem ands both an increasing know ledge o f the d re a m e rs in d ividuality and an increasing se lf aw areness on the part o f the interpretor (p. 92). The d ream ing arts are m ystical p articipation in a surreal interaction w ith tran sp erso n al consciousness w here w hat m ight be called hallucinations are visualized as though aw ake. A surreal dream -like state is the experience o f religion th at w e have labeled m agical thinking o f prim itives. O ver m uch o f the N orth A m erica, young Indians are encouraged and even expected to seek their ow n v isio n ary encounters w ith the other w orlds (T edlock and T edlock, 1975, p. xix). T hus, the d ream ing arts m erge no n ordinary reality w ith so m e conscious retention, as though b e in g both aw ake and in a dream o f m etaphysical, sym bolic or allegorical design. If u sed as a psyche-defense the dream m ay be m ixed up w ith other form s o f I fantasies and fears and can form the basis for m any personality disturbances seen in the m ental h ealth system . In an ego healthy person, the dream s evoked can be sym bolic, m ythic-m ysteries, archetypal im age-ideals, cosm ic illustrative dram as, c o llectiv e flashes o f glim m ering rem em brances o f m etaphysical soulish identification w ith both past and future events, prototypal essence-intent patterns, transfiguring ch aracterizatio n s, etc. It is from such dream s that insight realization can be gleaned th rough altered perceptual-sentient aw areness. If w e appreciate the p o ssib ilities o f occasional tran sfo rm atio n as a part o f the hum an potential, w e m ight also m ake sense o f m any ancient spiritual rites, previously negated as products o f uncivilized populations. T he acting out o f the G reek E luesian m ysteries, and other form s o f stalking intent from cosm ic dram a plays, w as one form o f initiating transpersonal grow ing perception for participants. T he stalk ers w ere w arriors recepting the ethereal phenom enon, and ex pulsively m ood releasin g the cosm ic dram a, for all to participate. C osm ic dram a, for w ant o f better w ords, can induce surreal deja-vu interplay either w ith som e others, som e physical places, or in som e concurrent events, that appear as though a ch aracter role is being played out on stage w ith others, as though m utual actors in a m ythic story line. Such cosm ic dram a experiences rarely feel neutral, and the effort o f hum an courage and will often seem at issue, as though given a choice to repeat or to redirect m ore positively som e them e o f hum an or historical event. As part and parcel o f the cosm ic dram a tales w ithin the archetypal rep resentations and m otifs, the stream o f cosm ic im pulse and specific hum an conscious resp o n se is never linear enough to distin g u ish exacting cause and effect. No causal c o n n e ctio n can be dem onstrates 105

between two sets o f events, but it is equally plain that some kind o f meaningful relationship exists between them (Progoff, 1973, p. 56). There is underlying meaning in essence formats that reveal their nature as synchronistic phenomena or the intent impulse o f the interior orderedness within the pattern of correspondences (Progoff, 1973, p. 92). Bringing a glimpse o f archetypal SELF purposefulness into sentient awareness is often accompanied by bouts o f surrealistic emotional struggle. Cosmic purpose is always greater than I or ME and requires a will to submit or faith in a larger collective intelligence from which some intentful determinism to be a part of human progression in cosmic format can occur. The body can sentient experience stopping time long enough to experience some redirectedness is how life and death is viewed in conjunction with larger phenomenon or underlying purpose and meaning. As Joachim Neugroschel (1976) would explain about the great works o f Jewish fantasy: Such mystical stories, actually preserved the unity o f human life. They show that divine and supernatural forces are quite human and natural, or vice versa: that the human and the natural are really integrated into a cosmos that allows for anything in the human or divine imagination (p. 9). The somewhat frenzied dances, chanting or poetic-songs o f so-called pagan religions o f Europe aided some to experience the deflector dreaming arts by initiating the reception to a transfiguring state o f transpersonal awareness. Like the yogi arts, such experiences altered consciousness for the transfiguring deflectors, and made the unusual visible for others as well. Ceremonial rituals around purpose-ideals created a heighten aura within a group setting, and sometimes it seemed as though some cosmic presence could be sentient-felt. The atmospheric pall, when the air hangs heavily over a crowd in any historical, religious, or sports events involving extreme drama and excitement, is simply generated by the life force o f a group o f humans linking the vibrations of sentient anticipation together. However, inadvertent, they have made the net come to life. When no behaviors are required o f us, and we leave ourselves open to experience and we extend out our ME in groups, we can create a web-like gooey atmosphere that interconnects us into one flowing whole of energized exhilaration. Most o f us have some experiences that include the linking with common excitement. Ceremonial ritualism of many so-called primitive civilizations induced not only this type o f human energy linkage, but seemingly sometimes drew upon cosmic ethereal presence. Such heightened spiritual perception was an extension of social sensitivity to cosmic sensitivity. Rites of passage and other ceremonial markers, underscored the growth of consciousness and the possibility o f transfiguring beyond the ordinary. In it's most basic, the idea that consciousness could be temporarily transfigured was very much a component part o f initiation rites which provide a a rite of passage from one
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psychic factors basically archetypal in nature may be experienced superficially by an individual, and then the force potential in it will dwindle away before it has been truly formed. On the other hand, if the archetype is entered into deeply and its full potential is drawn forth and actualized, the result is a numinosity of highest intensity... It becomes a living power (Pragoff, 1973, p. 86). Our archetypal SELF (etheric MYSELF) can permanently impact our character depth. Whether contact with archetypal themes will permanently add to our character has much to do with our own willingness to evenly engage in the process struggle to symmetrize the growth of the I-ME-MYSELF affect motif. To follow the way o f the dreamers requires hard process work and ongoing honest self introspection unusual for Western culture persons. It requires deeply personal choices that also stay good o f the whole oriented. In the other world, everything is numinous... but the vision of this holiness, once ended, is o f no value unless something o f it can be brought back to the ordinary world and kept alive there (Tedlock and Tedlock, 1975, p. xviii). If our character is not improved, we only were a temporary prism for cosmic themes. If our character-essence has transformed in a MYSELF depthful manner, such luminous growth should shine outward touching others.

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CHAPTER V THE VIBRANT ME WITHIN

GLOSSARY OF TERM S Sentient-Nucleus: A primary source of life vitality or spirit elan. Each human is bom with a sentient nucleus that comes in one of four types as follows: Em path type: This type is very empath sensitive by infusion in the throat with the emotions o f others which makes the person easily emotionally moved and spontaneously sympathetic. Mood vibrant type: This type exudes a premonitional mood pulsating resonance from the lower abdomen connecting to the sensorium of vibes on the net. Sentiment absorbing type: This type ingests the feeling content o f human interactions until core sentiment bums with intense clarity from the stomach to a heart-tube in the middle of the midchest between the breasts. Intuition type: This type experiences forefeeling stimulus heaviness in the upper chest until revelational hunches or insights about others or events occur. Contemplative C enter: The contemplative center is the energized essence core o f the particular sentient nucleus located in a specific body location or body area by type. It processes emotions and stimulus charges from the MYSELF antenae. Determinative C enter: The determinative center is a subpart of the sentient nucleus that provided the stimulus impulses out to the I part of the I-ME-MYSELF human affect motif. Auxiliary C enter: On the mid-wheel ME, the auxiliary center is the next forward energy center going clockwise on the Mid-Wheel ME from the primary sentient-nucleus in each person. The auxiliary center can get glimpses of stimulus charges resembling the emotivity o f the next over sentient-nucleus type from our primary type but without the process depthfulness. Elemental Process Style: Each sentient-nucleus type has a process mode that seems analogous to an element as follows: Earth Air Fire Water - Empath type - Mood vibrant type - Sentiment absorbent type - Intuition type

Feelings: The core feelings o f the ME part of the I-ME-MYSELF affect motif are love, anger, hurt, joy, fear, and sad in all their synonymous coloration. As well, grief and hate emotions can be sentient felt in the ME and in actually are combinations of the core six. Feelings in Sentient 110

psychology are, thus, distinguished from the sensorium affects of the I and the lumpy affectstates like agitation or depression o f the MYSELF. Mid-Wheel/Medicine W heel: The ME part of the I-ME -MYSELF affect motif is placed on a circle to represent the dynamic flow and growth potential. The mid-wheel ME is located between the I and MYSELF because it is the ego mediator between the other two. The midwheel is also called the Medicine Wheel because it encompasses the four Medicine powers as the Plains people referred to the four sentient-nucleus types. Reactive Balls: A stimulus impulse ball of life vitality exists in each person located directly opposite of the primary sentient nucleus on the mid-wheel/Medicine Wheel. The buoyant ball of stimulus has a Geiger-like emotivity to others, as follows: Feel ball o f the empath type Muse ball o f the sentient absorber type Portent ball o f the mood vibrant type Eros ball o f the intuit type Introduction Between the I will to act and the MYSELF will to submit to the net, is the life vibrant sentient-nucleus or ME. The sentient-nucleus is the primary hub or vital center in the body o f a more elaborate archetypal design. It can, with some self attention to how we feel things, be fairly easily brought to conscious self awareness, and thus, begin the process of intrapersonal knowledge for ourselves. To be conscious about how we sentient experience ourselves can give us a sentient sense o f ego solidity and allow us to be more consciously aware of our emotionally charged flow between the I and MYSELF parts of ourselves. It is the emotional/perceptual foundation for knowing ourselves. The sentient-nucleus is presumed a given like an atom is presumed as a given. The what and how can be sentient described, without any real explanation o f the why it is so, or where it came from or where it goes after death. Like an atom, we know the parts but not the why of its existence. The sentient nucleus is a life vital energy center that appears to be self existent from birth in each human. It is an emotional/perceptual elan that makes each person equal to all others regardless o f other biological or genetic attributes, or social circumstances in which we are bom. The African Ashanti believed that the Creator gave a little bit of Her spirit to everyone sent to earth, and that with the gift o f the spirit each persons destiny or soul was bound to some of what the person would become (Forde, 1976, p. 209). The Plains native peoples o f North America would center much of their spiritual knowledge around the understanding o f such a sentient power whose task it was to grow in vibrancy. Among the People, a childs first teaching is of the Four Great Powers of the MedicineW heel...To the North on the Medicine-Wheel is found Wisdom...The South is the place o f Innocence and Trust, and perceiving closely the nature of the heart...The West is the LooksWithin-Place, which speaks to the Introspective Nature of man...The East is the place of Illumination, where we can see things far and wide...At birth, each of us is given a particular Beginning Place. This starting place give us our first way o f perceiving things, which will be our easiest and most natural way throughout our lives (Storm, 1978, p. .6).
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The Yacqui (Central Mexican) way of knowledge spoke o f the four mood types or four different female personalities that exist in the human race (Castenada, 1981, p. 178). (Female refers to the feminine principle whether in women or men). The four elements or four constititutive elements o f the African Fali (Emy, 1968, p. 313) were similar to the cosmological ideas o f the Tainians o f the Great Antilles, the Mayans, and other Meso-American peoples who considered the world as related to the four basic elements: earth ,wind, water and fire (Mendez, 1972, p. 26). In the ancient Mayan texts it stated: Great were the descriptions and the account of how all the sky and earth were formulated and divided into four parts...as was told by Creator and the Maker, the Mother and Father of Life (Recinos, Goetz, and Morley, ed. 1950, p. 80). In the Gnostic gospel, Dialogues with the Savior, Jesus is purported to have said that whoever does not understand the elements o f the universe and in himself will stay as though asleep or unconscious. If one does not (understand) how fire came to be, he will bum because he does not know his root. If one does not first understand the water, he does not know anything...If one does not understand how the wind that blows came to be, he will perish with it...W hoever does not understand how he came will not understand how he will go... (Pagels, ed., 1979, p. 126). The four elements are an analogy for the four ways of perceptual spirit experience that appear to be a universal concept. SENTIENT NUCLEUS TYPES Combining the Plains teachers model with the African Dogon model demonstrates the Sentient Psychology model, as follows: Cardinal Points East South West North (Forde, 1976, p. 89) Elements Air Fire Water Earth Medicine Wheel Illumination Way o f the heart Looks within introspection Wisdom Sentient -Psvcholoev Mood Vibrant type Sentient absorbment type Intuition type

Empath type

The sentient nucleus types each have specific body locations. Each human represents one of these elemental spirit types. The four powers come together in an energy wheel or Medicine Wheel symbolizing the potential for growth and transformation. The primary life vibrancy or sentient nucleus type can gradually expand its body-boundary to encompass some sentient experiences o f the other types although the elemental process style is inherent and never changes.
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The energy wheel conceptually allows for growth of the spirit-energy within the boundary o f the sentient nucleus and beyond the original body area. In the words of Black Elk of the Teton Dakota: The power of the world always works in circles and everything tries to be round...Even the seasons form a great circle in their changing and always come back again to where they were. The life o f a man is a circle from childhood to childhood and so it is everything where power moves (McLuhan, 1971, p. 42). Each sentient nucleus type has both a contemplative body center and a determinative body center, which are interlinked within the body. The contemplative body center o f the sentient nucleus is synonymous with the primary source o f concentrated spirit energy of ME located in one o f the following body locations: The clavicle to the throat area or empath type. The lower abdomen or mood vibrant type. The mid-chest between the breastbones, in a tube slightly above the sloar plexus, or sentiment absorbent type. The upper chest area or intuition type.

The determinative body center of each sentient nucleus is integrally internallylinked to the contemplative spirit-vibrancy, but also provides the energized propulsion of will to act out to the I. The determinative centers are: The occipital back o f the head and shoulders, or empath type. The lower back and up the spine and on the arms from theelbowsto wrists,or mood-vibrant type. The stomach area or sentiment absorbent type. The third eye between and above the eyes on the forehead, or intuition type.

The spirit vibrancy initially housed in the contemplative center can expand to be inclusive of other body centers in a specific pattern that potentially can connect to and merge with the full archetypal or soulish MYSELF. The determinative energy puts out a force o f vitalized impelling directedness to that end, as well as, directing an impetus to will to act from the I.

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ET

Figure 4. Location of Sentient Nucleus Centers Each human gets one of the four sentient nucleus types as a beginning path to emotional and perceptual growth. The type we are given is not associated with our family, culture, race or ethnicity. It just is. We cannot change what type we are by wishing for another, nor is one type better than another. And though there is tremendous potential for energy and emotional growth via risk taking gratuitous extension to others, we will reabsorb back to our primary concentrated vibrancy in two body centers that make up our original sentient-nucleus. Encompassing two body centers in original form, the life vitality of the sentient-nucleus has the potential to expand beyond those body boundaries. Each sentient nucleus type exhibits features that in emotional process can seem like one o f the elements of earth, air, fire, and water. Regardless o f possible body boundary growth changes, this elemental style remains with us through our sentient life. The ME part o f ourselves gives us inner body ego solidity and emotional resiliency that makes us be able to self identify with ourselves by how we internally feel and experience interactions. The sentient nucleus, however, self exists. That is, even if we were totally isolated the infusing vibrancy would urge inner body emotional experience and/or impel will to act out to the T !. We would feel like the Me within ourselves regardless of other external stimulation.
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Stimulation and affect interactions bring the sentient nucleus ME to vibrant enlivenment. Only over thinking in our analog I which makes I states so pronounced that the ME withers within, or over gunking ourselves with shoulds or psyche MYSELF defenses which emotively smothers our ME, can keep the ME from propelling us toward emotional interactions with others. Within our internally manifest sentient nucleus is an urge to connect with others, almost as though we somehow know we are only one quarter o f our own energy pie and that we need intimacy and perceptual acuity from the other three sentient nucleus types to understand something fully. Unlike the I body drives (or Freudian libido instincts) that desire a reduction of arousal-tension to a homeostatic state, the ME sentient nucleus yearns for increasing stimulation. The energy elan craves emotional exchange and intimacy connection with some others, and it seeks to maximize its potential by filling out the archetypal design in a path to transforming process acuity. It inherently desires to become connected and more enlightened. No matter how much we energy grow, however, we remain only one sentient nucleus type by elemental process style. There is no nirvanic arrival point on the mid-wheel ME. Because the full archetypal design which also encompasses the etherial MYSELF allows for such, we can have some emotional awareness o f the other sentient nucleus experiences. We can experience our throat thickening with emotion, our gut churning with anger or experiencing in love butterflies, a zinging buzziness o f mood on the skin or an eros wave of sensual attraction to someone in our lower abdomen, or a heavy morose weighing sentience on our full upper chest. One o f these, however, is predominant and comes from inside/out, not outside/in. Depending on where our sentient nucleus is, one of these should seem so natural we probably pay little attention to the experience. With a bit of self attention when we are intense with feeling, whether anger, hurt, fear, sad, joy, or love, we can begin to identify with the body location, elemental style and process acuity o f one of the four sentient- nucleus ME types.

THE FOUR TYPES The sentient nucleus types are: I. Empath type A. Two body centers 1. A tightness or clutching in the throat area in empath- like emotional relatedness to the tonality and situational emotivity of other peoples affectations. 2. A prickly puffiness tingles from the upper back, neck, and occipital area o f the head, and down the back o f the shoulders or on the upper arms. The tingle feeling causes the empath to make pictured associations by focusing sentient attentiveness to the context of events or interactions, as though a radar screen is on our upper back.

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B. Earth element An earthy mass o f vibrancy exists inside the throat that often wells up in immediate empathic emotional response to the feel- tone (sad, happy, strident, etc.), generated by the immediate social climate or actual emotivity of others. This can induce ease o f tears, ease o f laughter and quick- felt emotional sensitivity to the affectations of others. This earth bound sentience is the most immediate and existentially responsive to the affectations and emotivity to others. A pricking or tingle sensation is experienced at the upper back and occipital area o f the head, moving down the upper shoulders, that is interlinked with the earthy lump in the throat area. The sentient experience o f the shoulders as broader and wider than the actual physical body size is frequently stimulus- felt in this type o f person. The interconnected center gives empathic sentient awareness o f the emotivity of others, combined with a focusing and picturing ponderance. C. Process Acuity The process o f the empath has an initial sentient response to the tonality (modulation, pitch, resonance, intensity of vocalization, emotivity); affectations (level o f activity, tempo or specific body changing movements); and contextual emotive vein (appropriate or inappropriate feel-tone to the social context). The empath aspect of this type is that the energy almost inadvertently modulates or reflects the tonality, motion, emotiveness or affectation of the immediate context. The as though it were me nature is experienced as though empath persons are putting themselves in others emotional shoes. The contemplative center o f the empath type is like an earthy lump in the throat. Imploding of stimulus charges begin at the clavicle, moving into a thickening vibrancy in the throat. Experiences that cause the voice to thicken, to close up, or to choke in intense interactions are very common. The empathic sentient nature of empath types allows them to assess others modulation of tonality as though ears are in the throat. Changes in tonality can affect the empaths voice tonality; others tempo or pace can affect self tempo and pace; the emotive vein of events (feel-tone of sadness, light socialness, strident angriness) effects the empath. In response, the empath can well up with sadness in the throat, emulate the sociable tonality in the throat, reflect back .strident intenseness from the throat, including cracking or lumping up fury. From the determinative center in the back of the head, there exists a capacity to organize pieces o f sentient data to whole associational pictures. The eyes reflect the empathic quality, changing from twinkling with good humor and warm kindness to hard angry eyes, to sad, sad eyes easily filled with tears. When using the radar-like focuser at the back o f the head to make associations or wholistic pictures, the eyes look intelligently concentrated. The eyes o f an empath person can change often, reflecting the immediate emotive tone o f current experience. In response to intense emotive-tone, the throat response reacts in voice tone, and temporary cracking voice can be the response to sudden hushed silence o f others. Emotional responsiveness to others is immediate. The sentient nature is attuned to others in an as though it were me having that particular voice tone, or tempo. Thus, sad tone 116

in others feels sad in the throat; strident tone means anger to the empath; light socialization means happy. The what it is in emotivity literally sticks in the throat. The center at the back o f the head and upper shoulders encourages a focusing sentient attentiveness on others. Experienced on the upper shoulders, it is analogous to a satellite dish circling behind the back of the head and shoulders. The determinative center focuses sentient attention on the emotional expressions o f others. Associational referencing is a non-cognitive (in initial form) tingling o f emotive recognition that generates in context with previous pictures o f similar sentient-tinglings. The ability to repicture the emotive expressions of others is a function of this center. The back of the head tingles from fear in strange situations, and tingles with emotional identification at ceremonies, etc. All of these make pictured associations. II. Mood V ibrant Type A. Two body centers 1. A body center in the lower back generates a body vibe sensorium up the spine. This initiates an overall body skin rush or zinging sentient response to stimulus, but particularly from the elbows to the wrists. 2. A body center in the lower abdomen emits a mood or eros vibe or picks up the vibrational stimulus of moods in others. B. Air Element A flurry o f wind-like vibrational stimulus is felt on the skin and emits outward from the lower abdomen. The charged sentience can both exude out a mood to the net or connect with the atmospheric undulations or the vibes of others. The mood-vibrant person can be like a gentle breeze or a tempestuous tornado depending on the atmospheric aura. From the center in the lower back heightened stimulus excitation zings up the back while eros vibrations emit from the lower abdomen. This person picks up the atmospheric mood vibrations, and generates eros mood outward to others, acting as a resonant mood actor in interactions. C. Process Acuity The mood vibrant type gets premonitional perceptions of the variations in the vibrational and mood aura of others. The legs, arms, and back can zing with an electrified buzz of anticipatory sentient vibration, while the lower abdomen commutes full moods from stimulus on the net. Mood-vibrant people vibrate with the atmospheric aura surrounding others, giving an apparition-like mood quality to their own experience of themselves. The eyes o f a mood vibrant person seem to flash outward. The energy from the eyes can even seem to stick out with an energy force from one to several inches from the physical eyes. The determinative center is located in the small of the lower back, where most of us have at least occasionally experienced a painful tension. For the mood-vibrant type of person, the center implodes or recepts atmospheric variations of mood stimuli, rushes a sensory 117

/ I sentient excitation up the back and on the arms, particularly from the elbows to the wrists. The forearms can literally ache with mood misery, as an example o f mood sadness. The stimulus excitation has an amplifying tingling quality on the skin that magnifies the mood content generated by undulant atmospheric energy charges from others. For this person picking up the vibe does not create tension or tautness, but an enlivened zinging that can experience as an excited wind-like mood flurry. This sentient type can distinguish differing mood qualities such as irritation or aggravation on the skin; it can pick up apprehensive vibes on the skin, or a pleasure-like tingle o f happiness on the skin; or it can simply hang loose blending with the atmospheric rhythm. The determinative center has an anticipatory seeking quality that searches for the undulant vibrational variations in sensory stimulation from the net. It gives the mood-vibrant person premonitions about the whats up on the net, before it demonstrates in behaviors o f others. For mood vibrant people there is a sentient stimulus that generates out thread-like emanating eros vibrations from the lower abdomen that emit mood occilations. This gives a premonitional acuity about the vibes of others. The mood vibrant type has an energized mood connectedness with the life vibrancy in the atmospheric net, with people, plants, animals, etc. The mood-ties with others resonate into personalized mood experiences. For other than this type, the lower abdomen can sometimes experience as chemistry with a specific person. In mood-vibrant people, the center generates a sensorial rapport with the mutual string o f life force that runs through all people, and all life forms on the net. Thus, mood-vibrant people are on the string o f undulating atmospheric variation and changing mood content, but not just as passive receptors as in the MYSELF in all o f us. From the lower abdomen, self-infused emanations emit out mood variations into the atmosphere and onto the life force string, generating heightened mood awareness and esprit in others. The mood vibrant type of person generates and heightens the mood o f others. III. Sentiment A bsorbent Type A. Two body centers 1. A body center corresponding to the stomach or gut chums in response to the deeper emotional undertone or sentiment charge o f events, situations and people. 2. A small mid-chest heart-tube center located above the stomach and between the breasts generates a fluorescent tube o f sentiment intensity of love, anger, fear, joy, sadness, and hurt. B. Fire Element An intense fire-like vibrancy radiates from deep inside a tube in the mid-chest just above the stomach, that while no larger than a silver dollar at the body surface is ardent in 118

emotional concentration and sentiment fluorescence. The silver dollar at the surface o f the body radiates deep from a horizontal tube in the mid-chest that absorbs emotions inside the body. From the stomach implosion, an absorbing emotional process is generated within the glowing embers until there is full blown heart-felt sentiment intenseness. Fiery ardency from deep inside the mid-chest area converts the emotional undertone o f people and events into clear and distinct feelings. C. Process Acuity The sentiment absorbent type is keenly attuned to core feelings that appear under the variety o f mood affectations and emotive temperaments that others exude. Emotional intenseness is easily regenerated from past experience or remembrance. The energy from the stomach to an inner heart-tube at the mid-chest has an intenseness that is not usually exhibited as ease o f emoting, or rapid-changing mood. Rather anger, versus hurt, versus joy, versus love, versus fear, versus sad, versus hate have absolute sentiment distinctiveness and sentient clarity. The eyes, if not guarded, tend to dance with intense warmth or emotions that reflect deep feelings brought just to the surface o f the eyes. The affect absorption in the stomach area exhibits in a so-called gut reaction to sentiment intensity generated by others or events. It is exhibited as tightness, cramping, churning, butterflies, or burning in the belly in sentient-felt ways. The sentiment absorbent, type uses the stomach as the determinative body center cue to others, and the heart-tube at the mid-chest as the contemplative sentient source. In sentiment absorbent people, the stomach regularly recepts the emotional undertone in events or circumstances. The chum or tightening of stimulus in the belly gives an initial gut response to the good or bad sentiment behind the emotional charges o f an interchange. The charges in the stomach operate as a motivational impetus for emotionally attaching to others and/or emotionally assessing underlying good or bad feelings o f interactions. The experience of stomach sentience is a common experience for many people other than the sentiment absorber because the locus of the cosmic will in the archetypal design o f the MYSELF is thought by many ancient psychologies to exist in this part o f the body for all persons. For the sentiment absorbent type of person, the emotional absorbing nature pulls feelings deep into the body. This process incites to life an internal intensity of fire-like emotions deep in a heart-tube at the mid-chest, moving out to a silver dollar between the breast bones above the stomach. The absolute distinct clarity o f different emotions (love, anger, hurt, joy, fear, sad, anguish, etc.) is both a self-manifest response and an often accurate sentiment judgment on the underlying emotions of others and events. The concentrated form o f vibrant sentient intenseness in the heart-tube is an emotional measure of the underlying realness behind the specific emotivity o f others. In this person, the fluorescence o f intense sentiment can be regenerated by past memories. The sentiment absorbent person is always integrating past feelings with current emotions. The fire-like intensity is a self-infusing ardent response to the core feelings that underly the emotional responses o f others.

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IV.

Intuition- Type A. Two Body Centers 1. A weighted energy in the upper chest slows time long enough to encourage introspection on the character-meaningfulness behind behaviors of others. 2. A sensorium exists behind the eyes pulling the energy of the eyes inward. A third eye converges energy behind the eyes to foretell the purpose or character intent behind specific behaviors o f others. B. Water Element An oceanic concentration of vibrancy inside the upper chest area assimilates inner waves of precognitive prototypal awareness of others. Immediate emotivity o f others is often like putting a drop o f water in the ocean and the intuition type is not particularly emotionally responsive. Rather the energy charge creates character acceptance or character prognostication of others. The intuition type tends to have a long term perspective when processing interactions with people and events. The experience o f watery sentient heaviness in the upper chest area with tautness on the forehead, and often behind the eyes, can seem to pull the physical eyes inward while pushing a third eye outward on the forehead to see behind events. Together, the centers give presageful character flashes or prognostications about others or events. C. Process Acuity An intuit-type is tied more to self-amenable repsonsibleness to push the character potential in others than to the immediate emotions o f people or events. The intuitive person can appear formidable, or mysteriously elusive, when the upper-chest innerviscous perception concentrates at the forehead to purview intent or meaning or importance of behaviors or events. It is the courage, resiliency, and durability in both self and others that is perceptible in prognosticating knowing. Wavy viscous heaviness in the chest initiates flashes of intuitive realization. The eyes can have a dead pan lack of emotion or seem to look inward rather than outward. The experience of upper chest sensating heaviness, deep in the upper chest produces introspection regarding the purpose or meaning behind the immediate emotivity of others. For the intuit person, the feeling of foreboding weight on the upper chest area does not induce a feeling o f desperation and/or pathos. Rather, a bit of pessimism and a sometimes morose sentience, are merely the infusion of purpose responsibleness inducing an urge to encourage character growth in self and in others. An ocean-like quality marks the intuition type. For the intuition person the water-like weight in the upper chest initiates a search for meaning and purpose. It helps bring the character intent o f both themselves and others to surface. The character purpose of others and responsible purpose within self are perceptually intertwined. The water elemental style distinguishes the intuit. We all may experience grappling introspectiveness when
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heaviness weighs on our chest. Within the upper chest of the intuit an almost molasses like tie to the intent of human character causes some long range precognitive character prognostication behind the repetitious patterns in human experience or in human events. Thus, there is a certain foretelling knowing about what someone is likely to do, or w'hat major turn o f events may occur, that is not behaviorally concrete, but introspectively synchronistic to common cycles and historical patterns. Such inherent character qualities as fortitude of the spirit, the courage and the willfulness behind acts, the strength of purpose behind other exhibitions of effectance, and the durability or resilience, all generate wavy sentient implosion in the upper chest in interactions. And though sometimes aloof in appearance, this introspective energy houses the character nurturance or compassion for the genuine character essence of others. The determinative center or third eye of the mid forehead, directs a stop the action foretelling perception outward to make prognostications on what is behind the behavioral context or mood stimulus or emotional process of specific people in specific events. When an intuit person uses the forehead perception, the effect is to stop the action or to stop time long enough to glimpse a characterization or likeness to general human character behind the words and actions. It is the characterizing visage behind the face intuit energy almost preconsciously seeks to see. The determinative center gets flashes of insightful perception on what the character of someone is underneath the projected personality, and what deeper purpose seems to motive her/him. It is the combination o f introspection on the essence themes of human nature combined with flashes o f perception about events that gives the intuit person a certain knowing prescience on events and interactions.

Mood Vibrant Sentiment Type Absorbent Type Portent Ball Muse Ball

Intuit Type

Empath Type

Eros Ball

Feel Ball

Figure 5. Energy Types and Opposite Reactive Ball

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The determinative center o f each o f the four sentient-nucleus ME types urges out to the action oriented I part o f the I-ME-MYSELF affect motif. In effect, the determinative center is the will behind will to act o f the I dimension. In archetypal design, the contemplative center of the sentient nucleus ME provides the will behind will to submit of the MYSELF part of the I-ME-MYSELF affect motif. Everyone o f these types has a reactive stimulus opposite its major energy center. REACTIVE BALLS The reactive ball o f stimulus is like an opposite antennae or electron to the contemplative sentient nucleus center and is seemingly interlinked to the more internal sentient nucleus by a string o f spirit stimulus. The reactive ball is a responder to stimulus on the net acting as an antenna for the MYSELF while feeding emotional/perceptual cues for the ME. The reactive ball is a balancing opposite for the contemplative sentient center. In the archetypal design there is an inherent opposite gateway to the other side of our process nature, although the reactive stimulus ball is more antenna like and impulsive in its initial form. Many o f us are more initially conscious o f the reactive ball than the inner sentient nucleus because the reactive ball is a geiger like stimulus recoiling in the face of interactions. The geiger-like reactive stimulus ball usually exists as a one-dimensional responder to immediate emotions. The reactive balls are actual sentient puffs of energy and, thus, can be confused with the primary sentient nucleus type. Reactive balls are different from a primary type in several major ways: The reflex-responses o f the reactive ball are not ordinarily self-induced; without stimulus from others, it has no affect. The ball does not ordinarily expand its boundary, nor process absorb emotions. It simply generates an immediate reaction to emotions from others. Although the ball is a geiger like stimulus responder in ordinary emotive interactions with others, it can become extraordinary in MYSELF attunement. It has the potential to become an extra intensive perceptual arm o f MYSELF blending ME to the archetypal SELF.

The four reactive balls, opposite in location from the primary subjective type are as follow: The empath type not only has an empathic and picturing visualizer but also has an impulse puffy feel ball. The feel ball is easily emotive and easily stimulus jangled, and very sensitive to others in a personalized, immediate manner. The feel ball is puffy sphere of round impulsive energy that is located outside the stomach area. It is a sensitive responder to others, and is analagous to wearing the heart on the sleeve. Easily pricked with hurt, it also can blast out anger if stuffed in the stomach. Bubbly happy contents and in love are somewhat synonymous in the feel ball. The sentiment absorbent type does not always exhibit the fiery ardency because behavioral reactions to others are masked by the muse ball. The muse ball is a
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quickening whir o f stimulus, usually experienced inside the ears and sinus areas. The ball is devoid o f emotional content (it does not well up in empath- attuned responses) and is instead a concentration enhancing stimulus. It can generate a facial guardedness in social interactions that keep the face from demonstrating the inner- felt emotions. It can be an engrossing focusing stimulus, attending to what others may do or say next as though to seek a pattern. The whirl of preoccupied concentration can actually block the ears from hearing words of others. Although not on purpose, it seems to operate like having convenient hearing. The muse ball can also have a day dreaming abstract quality at times. The mood vibrant type connects with all the vibes o f many others, by being selectively attuned to specific others when the portent ball puffs out over the upper chest. The portent ball experiences heaviness rising and puffing out on the upper chest in relation to vibrations of specific situations or specific others. It wells up on the chest with anticipated positive emotional contents (excitement, fascination or pleasure), or weighs heavily with self-remorse contents. The portent ball generates an immediate perception attached to the attitudepredilictions toward others and events. The intuition type has opposite the somewhat aloof appearing visage an eros ball. The eros ball buzzes slightly above the genital area, intensifying an eros chemistry feeling to others. It spreads out like an umbrella opening in the lower abdomen in a sensual draw to the vibes of some others or some places. The eros ball is often exhibited in an otherwise somewhat aloof- seeming intuit persons as playful humor. Conversations can be accompanied by hip gyrations when making a point. The eros reactive ball gets charged and alive with vibrant sentience in some social settings or about some religious services, or music or anything that has sensorial buzziness. The eros reactive ball also experiences a sensual draw to some others that encourages playful or social stimulus esprit, quite opposite in appearance to the more regular intuit weightedness in the chest.

The reactive balls resemble the opposite sentient- nucleus from our own primary type. However, there are distinct process differences in the two. The differences between the inner self infused ardency o f the sentim ent absorbent type o f the puffy feel ball o f the empath type are as follows: Sentim ent A bsorbent Type Joy and love are distinct emotions in the heart, emanating from deep inside. Love is one o f the measures of aliveness and has nothing to do with being happy. Joy aches within therefore is not necessarily a desired emotion in this type. Hurt, including severe heart break, has been experienced and is easily mid chest created by remembrance, but hurt is 123 Feel Ball of the Em path Type Happy and warm caring inter-fuse outside the heart like a large champaigne bubble. Both feel like the same emotion in bubbly exhuberance. Empath types often seek this happy feeling. Hurt is a frequent experience of being pinged or stabbed, but is quickly released or forgotten. A

not often expressed easily nor are hurt feelings easily pricked by small occurrences.

pinged or stabbed feel ball is always personalized, and the feel ball gets stabbed a lot. Anger is an uncomfortable intensity that must be quickly expressed or some how reduced in intensity. The feel ball usually chums in the stomach in immediate reaction to anger producing stimulus and is quickly and often stridently expressed, or else the person becomes depressed. Sad is easily induced and easily released. Sad is part of every day feelings and a sad feel ball is merely being alive to the empath type. Tears can be easily induced. The emotivity observed in the emotional emotional expressions o f others is what is felt in sympathetic response. What you see is what you get in empathic responses from the feel ball. There is no pick-up of deeper emotional feelings harbored underneath the affectations o f others.

Anger is an enlivening and fiery sentiment force and creates inner intenseness and inner aliveness without needing quick expression. Anger makes an inner volcanic fire- like intenseness inside the body that incites cause-oriented feelings about others and events. Sad is a morose, heavy content on the heart area. This heartsick feeling is resisted by the sentiment-absorbent person. Sad feelings are the least-absorbable o f the core sentiments in this energy type. The core sentiment behind affective expressions of others are often discernible deep inside the heart-tube. The emotional undertone is absorbed in a burning incandescence until the underlying core feeling is clarified.

The differences between the empath type and the muse ball are as follows: Em path Type Empath acknowledgement o f the emotional tonality and contextual vein o f events cannot be disassociated from personalizing as though it were me responsiveness to others. Welling up at the throat with ranging feelings that reflect the changing emotions of others is common. From glad to sad, the throat fills with empathic emotions in immediate response to emotivity. The back o f the head and shoulders focus attentiveness to detailed pictured descriptiveness o f texture, color, and form as a graphic 124 Muse Ball of Sentim ent A bsorbent Type The muse ball concentration is unrelated to emotional tonality or context or mood, and much more abstraction focused. It is not responsive in an immediate way to emotivity. The muse ball has no experience of emotions, only other-directed stimulus that whirs and stuffs up an ear. The whir causes a focused concentration on one situation or event or person at time. Preoccupied attention to inner musings block out external awareness o f physical surroundings at times. Sentiment-absorbent people often feel

visualization. Visual detail can be repictured or associated with emotion -laden events or circumstances. Like wearing shoulder pads, the shoulders are often sentient-perceived as several inches larger than is the actual psysicality. The empath type is both an as though empath, and a focusing visualizer. Thus, the person is immediately responsive to others emotivity but later can reassess the what it is that occurred in picturing visual recall. This person records the graphic sentient displays o f others.

their body as awkward; particularly that the hands or feet are sometimes loose appendages. The muse ball can stimulate a preoccupied concentration that can generate a lost in inner space dreaminess. The muse ball is almost obstinate in speculative surmising and is not particularly sensitive at the moment to emotive affectation or emotional tone of others. Rather the muse ball is incited to life by ideas and abstractions that stir insight.

The differences between the mood vibrant type and the eros ball are as follows: The Mood V ibrant Type The vibe-like tentacles emanating from the lower abdomen create moods which buzz far out "of the body to connect with the life force vibes in everyone. The eros charge is responsive to the atmospheric aura o f the net. Connected to others by eros stimulation this person exhibits a range o f esprit-producing moods. The mood vibrant person can sometimes seem to walk heavily from the waist down, since the center o f gravity seems in the lower abdomen; at the same time, the body is experienced as almost apparition like, in that the vibe expands outward, with moods flaring out the front o f the body; mood vibrant people often demonstrate verve and rhythm regardless of their physical attributes, and in that manner often have a sensual lure o f vibrant attraction for others. The mood vibrant person has a strong anticipatory body felt excitement about new and different social contexts or events, Anticipation is a product of the mood nature, and buzzy excitement on the skin can precede new encounters. 125 The Eros Ball of the Intuit Type The eros ball usually has only two speeds: 1) mood playfulness, 2) mood controlling tenseness. The eros ball cannot take in too much stimulation and will attempt to mood control the emotive expressiveness o f others.

The eros ball o f the intuition person can make an intuit seem unusually light on the feet. The geiger-like sensual stimulus in the lower abdomen opens up like an umbrella. The eros ball, experiences a sensorial lure to some people and some activities.

The eros reactive ball is drawn to try to recreate known or familiar sensory stimulus situations. Controlling the mood in new situations is often a reflex defense.

The mood vibrant person is spontaneously connected with the vibes put out by others. They often project that others have something to do with a current mood state, and sometimes have premonitional acuity about the mood-undulating under currents.

The eros ball is only mood related to others, when it is part o f the MYSELF antennae. The eros ball usually exhibits as a quick humor or bantering with others.

The differences between the intuit type and the portent ball are as follows:

Intuition Type Intuits experience a self-amenable responsibleness to both their own and others character development. They can seem somewhat driven to push others to maximize their character strengths and reduce character weaknesses.

Portent Ball of the Mood Vibrant Type The portent ball gets occasional heavy obligatory weightedness on the chest in response to others, but can get restless or withdrawn with long-term responsibility. Consistency is not an inherent product o f the portent ball o f the mood vibrant type. The portent ball puffs up with excite ment, fascination, or pleasure, as the most familiar contents. Foreboding seems like a bad mood and is released as quickly as long term themes weigh too heavily on the chest of the mod vibrant person.

A natural state o f a sometime aloof appearing demeanor is the product of the way sentient stimulation is absorbed into the viscious upper chest until characterization and essence meaning is clear. Foreboding feeling initiates a stop the action instinctual response within the upper chest that is easily ego resilient. Seeing deeper intent or meaning o f particular people is part of the nature of this type. Inuit types experience a perceptual connection to character development of self and others. There is a respect for what a person could be and a form of character acceptance o f others that can experience as true compassion.

The portent ball can have a short fuse, and pop off in outbursts o f tempestuousness. The pop o ff is like getting something off ones chest and is a quick outburst followed by a good mood. Authenticity to the mood is part of the expressive nature of the portent ball, making it somewhat attitude-impatient. The portent ball can puff up a bit of pompous posturing to distance others, but it cannot easily remain vibrancy disconnected. The portent ball is more mood infusing than character accepting.

The intuit person can appear somewhat unresponsive to the changing emoting of others, as sensitivity to the daily ups and down evades the process perspective. Character respect includes a long term durable connection with others, however.
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The reactive balls are the way that ME blends with MYSELF. The emotive impulse ball blends the energized recoil sheath o f MYSELF on the body with an internal link to the sentient-nucleus ME. Too many ancient psychologies, the reactive balls were mystical centers or chakras, which is a Sanskrit word for small wheel. C .G. Jung commented that the chakras were the gateways o f consciousness in man, receptive points for the inflow o f energies from the cosmos and the spirit and soul of man (Transley, 1977, p. 26-27). In our current dense consciousness the reactive balls are ordinarily just impulse responders to the social interactions of the net as a blend o f ME-MYSELF. They have the potential to act as cosmic gateways in the dreaming arts if the more archetypal MYSELF part o f the I-ME-MYSELF affect-motif is incited. TOO STILTED O R TOO REACTIVE, REACTIVE BALLS The reactive ball o f energy is part o f our MYSELF antennae. It can be too stilted or too reactive. When stilted it impacts as follows: Em oath Type- The empathic responsiveness from the throat becomes excessively stilted and quiet in groups. Absorbing the range of sentient stimulation o f tonality, affectivity and social vein occurs, but the depressed person does not know when or how to introject the pictured clarity. This keeps the person feeling locked in her/his own emotional associations inside. The empath type can so resorb the empath emotions o f others, without personalized feel ball reactions of her/his own that this person can seem to be an emotive feather in the wind. Mood V ibrant Type- The vibe-like buzz of moods of the net keep sticking back onto the sensory body without a portent ball to blow off vibration build up. This generates crankiness, blue moods, or mood depression as an on-going attitude to living. The stilted mood-vibrant person can look attitude coiled up and the droopy-mood can drip outward on others as well. Sentiment A bsorbent Type- The inner fire of feelings are so deep inside the heart-tube there is seemingly no access to outward expression. The body contains the slowly dying embers trapped within the thick glass of the body. Often excessively shy or clumsy, with extreme difficulty in emotive social expressiveness, this person can get lost in the muse ball, shutting out the world. Intuition Type- The watery viscousness thickens in the upper chest area, in inward emotional remoteness. The voice may actually be experienced as though it must come from a long way inside to speak aloud. A morose sentience in the chest may be the most common emotional state. Being stilted and introversive can be an occasional or situational state for everyone, especially in our teenage years. The opposite of being stilted is if we are over conscious of the reactive ball. We can look emotionally erratic, because our feel ball states are overblown, as follows: Feel Ball of the Em path Type Feel ball over-attunement can make for hyper-emotionalism. What the feel ball feels this second is all consuming, even though it might be very different from what the feel ball felt an hour ago. If the feel ball goes on overload, the person can be very emotionally histrionic.

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* Portent Bair of the Mood Vibrant Type Over-attachment to the portent ball incites impulsiveness. Looking for pleasure-seeking outlets (parties, new places, new people) to generate a puffy good mood at the chest are an on-going urge, unmoderated any grounding. Impetuousness from pleasure seeking can seem like a continuous experience o f jumping into water with both feet, and then wondering if one knows how to swim. The tempestuousness can seem extreme. When overwhelmed, the portent ball can create phobic-like aversion to any new places or people, and the once mood butterfly can become avoidant o f others. Muse Ball of the Sentient Absorbed Type The muse ball concentration o f surmising stimulus inside the sinus area and ears can generate a talkative need to express ideas and musings aloud. Active listening is not often a good skill in this reactive ball, and active idea challenging can be frequent. The insistent quality o f beating an idea or topic to death can exasperate others. Thwarted from release, the muse ball can guard the face from emotional expression. The facial guardedness can become a mask causing the person to appear stoic and unresponsive. Eros Ball of the Intuition Type The eros ball o f the intuition type has both a sensual edge, and a mood controlling tension producing edge. Both edges can be intrusive, without much back up from the upper chest. The eros draw is not the same as the body drive libido, but the need for sensual stimulation can seem unbridled at time. To stimulus protect the eros ball a pessimistic cloud of gloom and doom mood-tone can be expulsed. The person can appear extremely inflexible and emotionally cold.
I

; j

'

All o f us experience some o f the over attention or under attention to our reactive ball at times while growing up or in certain life crisis. The descriptions may even sound like our teenage years when our emotional energy seems raw. Most of us spend at least some period o f our lives in of these raw states. Role of the Auxiliary Energy As we gratuitiously extend our energy to others, our primary sentient nucleus expands forward into an auxiliary energy center. On the Medicine Wheel, the next forward body center going clockwise from our primary sentient-nucleus type is our auxiliary center. While we cannot experience the same process resiliency in the auxiliary center, it can play a moderating role for our sentient-nucleus. No matter how stimulus receptive we might become in the next forward auxiliary center it can never duplicate the sentient resiliency of our own sentient nucleus. The next forward center can add to our perceptual range, however. Both by body experience and expression, the next forward auxiliary center appears as follows:

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Mood Auxiliary Center of the Empath Type The mood auxiliary of an empath type does not exhibit as a resonant vibe up the spine as it does in the mood vibrant type. In fact, empath people can be very aware that the back under the upper shoulders is somewhat underfended, and might be drawn to sit where a wall is behind them rather than near an open door. The mood vibrant auxiliary from the lower back creates a sentientfelt thickening in the lower buttocks, and a zing coming up the upper thighs making the thighs experience as though physically heavier or larger than they are in actuality. The lower abdomen does not emanate out mood contents. Rather, a pre-orgiastic sexual charge can be felt around the genital area at times. True to the earth like nature of the empath type, the affect pick up is like adding earthy stimulus layers to the buttocks and front of the thighs. The auxiliary energy center o f empath persons can be emotively sensitive but not deeply mood visceral or stimulus inteijoining with the life force of others. When the upper thighs weigh heavy with affect-sentience, the feel ball can seem diffused and less vulnerable. However, the entire visceral body is susceptible to rapid changing mood impressions from irritable, to elated, to excitable, to feeling a heavy blanket of tension on the front of the body. Gut Auxiliary Feelings of the Mood Vibrant Type The auxiliary gut center most frequently experiences to a mood vibrant type of person as though they have a lumpy football in the stomach area. Sentiment does not absorb into deeper feelings. The mood vibrant type associates the belly feeling with someone or some others and can lead to very possessive relationship attachments when trying to connect to others. Repressing the lumpy stimulus in the stomach makes this person very mood fretful. Possessive over-attachment to someone, lumped up muted anger, and mood fretfulness keeps the mood vibrant person from the usual spontaneity of moods, and trapped into relationship over attachmentfdiscordent cycles. Mood vibrant people do not have the ardent steadiness o f sentiment absorbent types no matter how passionate they are. Discordent feelings soon follow the possessive attachment feelings. Intuit Auxiliary Center of a Sentiment Absorbent Type The auxiliary intuit center o f the sentiment absorbent type can create a sentient experience of dread or rage or anguish that bum onto the upper chest. Very unlike the oceanic viscous absorbing nature o f the intuition type, a foreknowing dread can loom on the chest with no third eye to see the what or why. Anticipating physical danger from over interpreting the dread on the chest can generate quirky fears and unreasonable worries. The stimulus of the muse ball can stuff up an ear, making the sentiment absorbent person appear to have selective hearing and a contrary nature. The verbal release of the muse ball is often over intense for ordinary social rapport, especially when dread or rage on the upper chest have preceded its conversational outburst.

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Em path Auxiliary C enter of an In tu it Type The throat area o f an intuit person can have some accommodating empath response similar to the empath type. When affective stimulation is taken directly into the throat area, the voice often thickens or cracks in an intuit person. The throat in the intuit type has no clear delineation o f self vs. others. Therefore the throat sensile fluttering moving to painful pressure o f the back o f the head, can exhibit as pessimistic cautiousness about new social encounters or in intimate exhanges. The intuit type of a person who takes stimulation into the throat area is an unsettled empath, because the affect tone of others vs. ones own response lacks the what it is clarity. Rather, the intuit is compelled to respond as though deeper character meaning accompanies a clutch in the throat. This can make this person over bearing in duty bound intenseness, rather than express easy sympathy. Auxiliary Usage The auxiliary usage refines our sentiment perspective on others, and we may exacerbate this auxiliary center awareness at other life passage stages or life crises. The next up auxiliary can occasionally blend ME with MYSELF in a more extraordinary affect experience. When we are facing life choices of extraordinary proportion, or we are somehow aware the stimulus reception is not in the realm o f ordinary, the next up auxiliary center can electrify in intensity. When the next forward auxiliary is spontaneously overcharged, or is experiencing an extra- intensive affect content, it is body sentiment clue the some personal character- building destiny choice or a deju-vu-like remembrance form the collective unconscious is superimposing on a circumstance, event, or interaction. This overcharge experiences to empath type people as thought they had put a finger into the electric socket, vibrantly electrifying a body skin vibrational puffiness from the thighs up the front o f the body. The initial intense shudder and upper arm shoulder tingling agitation indicates some out of the ordinary sense reception to a place, circumstance, event or person is occurring or that a response to an imminent major life choice is about to occur. The mood vibrant person experiences the collective energy overcharge with an exacerbated stomach chum along with a seeming retracting in the vibe from the lower abdomen. This makes a person, place, or event loom with unusual vibrational magnitude while the mood vibrant person feels much smaller and trapped inside her/his body. (An unusual experience for this usually body flaring energy). From inside the visceral body, a shaking or jittery sensation Can occur. The sentiment absorbent person can experience so much weightedness on the upper chest that breathing seems to take a self-conscious effort. An exaggerated dread that a loved one is in physical danger or that some harm to self or another is immiment can occur. When life choice or collective remembrance induced, a fateful forefeeling can crush on the chest, making breathing seem difficult.

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The intuit type has the experience of an overwhelming empath sensile fluttering in a thickened throat area. Additionally, the body organs or inner viscera can seem to turn ice-cold and shivery. It is an almost literal experience o f the blood running cold. Personal destiny choices can blend our ME to our MYSELF via the auxiliary center. Some purposeful choice for our character growth is sometimes placed in our path. As in the Scrooge tale, the act chosen by I may be as simple as giving a turkey for Christmas, but the character sentient choice process behind the small behavior may be full o f character o f meaningfulness. It is a stage o f choice to the character development o f fortitude or conscience that temporarily heightens the auxiliary center. The next over auxiliary center like the reative ball can be felt on a range as psyche defenses from normal to extreme. Initially, however, the auxiliary center simply acts as an additional moderating receptor o f stimulus for our sentient human. In the archetypal design o f the living Medicine Wheel, the next forward center, and the reactive ball are the usual growth gateways for transforming energy, when ME blends to an ethereal MYSELF. The last over energy center going clockwise from our primary sentient nucleus type is not easily energy processed if stimulation even becomes body aware. The furthest Sentient type clockwise around the mid-wheel/Medicine Wheel usually is very unfamiliar. For the empath type usually attuned to the emotivity of the moment, the intuit type persons experience o f timeless weightedness felt in the upper chest is an anathema. Any sentience on the chest can feel dire and the empath is likely to lay melodramatically down waiting to die, so unprocessible is the stimulus. For the mood vibrant person who is usually premonitionally attuned to the near future possibilities picked up from the under current of the net, immediate emotive responsiveness to the moments found in the empath type is antagonistic to the full mood commuting process. Energy stimulus rarely climbs beyond the portent ball to reach the throat or face. For the sentiment absorbent type, picking up a vibe on the skin is rarely felt. The ordinary eros feeling in the lower abdomen that vibrates outward in the mood vibrant type feels to the sentiment absorber like a magic lure on the very rare occasions that it is experienced. Trying to sentiment absorb vibes on the skin generate overwhelming apprehension. It would be like trying to absorb the future into past feelings. The intuition type may wonder aloud what is love?. The eros feeling of the lower abdomen is the more usual experience o f attachment to others. Purpose ties, not sentiment, usually draws the upper chest to interact with others. The fiery emotional intenseness of the sentiment absorbent person is overwhelming to the coolish watery calm o f the intuit. FEELINGS BY SENTIENT TYPE The ME part o f the I-ME-MYSELF affect motif houses the sentient-ego, if ego is defined as the conscious mediator between a person and her/his reality, by functioning both in the perception of

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and the adaption to reality. In Jungs definition, the ego is the seat o f subjective identity (Edinger, 1974, p. 3). Our most sentient conscious subjective identity is in our feelings when they can be specifically pointed to in the body. Emotional contents in each sentient-nucleus demonstrate our ego boundary in the body as well as our elemental spirit characterization. Feelings that have an inner induced body specificity give us a ranging experience o f ourselves, and provide depth and breadth to our living state. Even in our overly intellectualized culture, feelings remain a reminder o f the human spirit impulse that gives us a kinship with all other humans. More than any civilized behavioral conformance, body felt feelings make us human. Most humans have experienced some version of love, hurt, anger, fear, sad and happy in the midwheel/Medicine Wheel ME. It is when we experience ourselves within the body centers that we seem the most ME self aware. Our feelings are our most common human feature. The greatest giving is a result o f the most powerful integrative force in human interaction, the capacity to genuinely share, via extension, our emotional vibrancy with each other. Indeed, this is one reason why sorting through cultural prejudices requires an emotional as well as a cognitive process awareness. Our emotional realness can be sentient felt by others regardless of other differences. A genuine warming smile can touch the sentient nature of others. By sentient type emotional contents are not experienced exactly the same way, but the most common feelings of love, anger, hurt, joy, fear and sadness are usual to every person. The actual sentient words we use to describe our own body center experience may vary, so the experience and body location are the clarity necessary for intrapersonal self awareness and growth. Feelings in the Body Centers Feelings are absorbed distinctive to our sentient nucleus centers and, as such, are the most obvious way that we can identify our own subjective sentient nature and particular elemental path. The description begins with the contemplative body center o f the sentiment absorbent type, because the determinative center o f the sentiment absorbent type, or gut is the most familiar common denominator to all the types. To help distinguish our own type, the gut emotions are the last described. We begin with love.

LOVE Heart Tube Area The feelings o f love in the contemplative sentient center at the mid-chest heart-tube of the sentiment absorbent type is an intense feeling o f explicit heart-felt clarity that emanates deep in the fire-like insides and only slightly protrudes out through a silver dollar sized space above the stomach and between the breast bones. For the sentiment absorbing person, love has a self infused ardent intenseness that is not related to whether or not love is being returned. For empath people, this center is a reactive feel ball or puff o f vibrancy over the stomach with happiness interspersed with what is called love. For mood vibrant people mood pushes on the mid-chest, often generating a feeling o f being possessively attached to a person. For intuition people, deep

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heart-felt contents are rarely experienced, and intuit people often wonder what others mean by in love in the heart. Chest Area At the upper chest of the contemplative intuit type, compassion or a for all time nurturing content emanates inside the chest. For the mood vibrant person, a portent puff of pleasurable connection to another wells up on chest. Fiery warmth to the sentiment ethos of others is felt by the sentiment absorber. For the empath persons, forever compassion is a rare experience. Heaviness on the chest by whatever emotion, may be interpreted by the empath person as over whelming. Behind the Eves The medallion-like intenseness between and behind the eyes of the intuit type experiences love more as respect or acceptance o f the character that has been perceived. It is demonstrated by the eyes seeming to look inward and a softening of facial expression. For both mood vibrant and sentiment absorbent people the feeling is more o f an acknowledgement o f others right to be, on the rare occasion such sentience is felt. The empath person would almost never experience this form o f character seeing from behind the face. Throat The contemplative empath sentient center at the throat wells up and almost aches in the empathic expression o f benevolence, caring, or good will to others. For the sentiment absorbent person, the muse ball somewhat stymies pure experience o f empath attunedness, but a choking lump o f benevolence is occasionally experienced. The intuition person can extend the compassion from heart space upwards, generating a benevolent molasses sensation in the throat area. Mood vibrant people rarely, if ever, experience this form of caring benevolence. Back of the Neck When the determinative energy center of the empath type at the back of the head tingles or puffs out in associational kinships, a facial beaming kindness is exhibited. Sentiment absorbent people and intuition people can demonstrate facial warmth as a miniaturized experience of this energy center on occasion. Mood vibrant people almost never experience associational induced kindness as a form of love content. Body Sheath The body skin rush o f passion exudes from the determinative mood vibrant center causing a vibration to exude up the back and on the arms from the elbows to the wrists. Intuit and empath people can sometimes experience being receptive to a passionate body tingling. Sentiment absorbent persons rarely experience emotions buzzing on the skin.

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Lower Abdomen In the body center o f the lower abdomen, the mood vibrant person emits an impassioned emanation as an eros attraction mood force, flowing out to connect with the life force o f others. The intuition person has an eros ball that is very receptive to sensual stimulation. The emapth person can sometimes experience a sensual attraction almost producing a pre-orgastic but short lived sexual feeling nearer the actual genitals. For the sentiment absorbent person, being erosbuzzed in the lower abdomen makes them believe the other person is magical, as its occurance is so rare. Stomach Because o f its familiarity to every vibrant human, stimulus at the stomach is saved for last. Although it is the major determinative energy center for the sentiment absorbent person, it is also an exceedingly common experience to all the types. Love in the stomach is experienced as attachment to specific persons, events, or causes and generates an open or receptive butterfly like fluttering in the stomach. To greater or lesser receptions, it is a common openness to emotional attachment exhibited by all people. The feeling o f love is as intensive from each sentient type, albeit, by its body center location, it generates different experiences that reflect the particularized manner of absorbing sentience.

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ANGER H eart Tube Area In the contemplative sentient center o f the sentiment absorbent person, anger is an intense fiery content that starts deep in the mid-chest, only slightly emitting out the silver dollar opening. This feeling o f anger is a creative enlivening force to the sentiment absorbent person. The feel ball o f the empath type person gets pinged and then converts the stimulus to a stuffy stomach chum. The mood vibrant person experiences anger flaring from the front o f the body, as a stimulus- charge climbs from the lower abdomen to the stomach, hits the mid- chest which puffs out the portent ball in mood tempestuousness. The intuit person rarely experiences heart-felt burning anger. Chest Area In the upper chest of the contemplative sentient center o f the intuition type, a for all time rage can be felt. In the intuition person, it turns the viscous- like inner chest to an icy intenseness, as the face can seem to drain o f energy. In the mood vibrant person a puffy torrid agitation pops o ff the chest. The sentiment absorbent person experiences rage in the chest as a volcanic steamy extension o f the heartfelt fire and can fill up the lung area. Empaths rarely feels for all time rage in the chest. Behind the Eves The determinative intuition center above and between the eyes generates lividness visible as a drained visage and cold with anger demeanor on the face. None of the other sentient types get pale with icy character disdaining lividness, as though you are character dead. Throat In the contemplative empath sentient center, anger generates a red pattern along the calvicle where hot fury flushes up the face and neck often closing up the throat. Such fury can occasionally be experienced by intuit people. Fury is only rarely a lumpage in the throat to sentiment absorbent people. Mood vibrant people rarely get beyond the portent ball without a pop o ff of a tempestuous blast, and almost never have any emotional content in the throat area. Back of the Head Ire or wrath tingles from the back of head down the shoulders making porcupine quill like protrusions emit out from the upper arms in the determinative empath energy center. The upper arm irritated quills are somewhat unique to the empath person when she/he experiences wrath or annoyance.

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Body Sheath The determinative mood center at the lower back experiences body skin aggravation as though the vibrant skin is about to jump off the body. The empath person can also experience the body skin aggravation at time, but it is not familiar to the intuit person, and almost never experienced by the sentient absorbent person. Lower Abdomen The contemplative mood center in the lower abdomen experiences a vibe-like icky antagonism churning out dissonant mood content. The mood vibrant person may tightly hold an arm over the lower abdomen, as though to stop the vibe-like emanations from connecting with the anger producing vibe of others. Intuit people can occasionally permeate mood antagonism from the reactive eros ball. Frontal body irritation on the sentient sheath can zing the empath person. The sentiment absorbent person is highly unlikely to pick up the dissonant vibe content in the lower abdomen, or anywhere on the body skin. Stomach A rancorous chum in the stomach of the determination center is the natural implosion of anger to the sentiment absorbent person, but is somewhat common to all the sentientnucleus types in emotionally charged situations. Mood vibrant people can build up a stimulus football in the belly; empath and intuit people can experience cramping knottedness, often making an arc o f pain at the top o f the stomach area, as though ones will is being pulled. Anger experienced in a body specific center is a very healthy and ego resiliant feeling. To avoid anger we must avoid all feelings. On the mid-wheel ME there is no such thing as having love for others but not anger, since all emotions are about sentient stimuli that, like the rainbow, shade to different tones and colorations to reflect the circumstances and affect charges received. Unlike the fight state hostility of the I, such anger is an energy enlivening ME experience and need not act out in a negative behaviors. ME feelings all have an ego resiliance and anger is no exception.

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Hurt H eart Tube Area The feeling o f hurt for sentiment absorbers emanates from deep inside the mid-chest o f the contemplative center heart-tube. An inner heartache o f distinctive fluorescence can fester like a wound that can be slow to heal. The feel ball of the empath person is much more readily pinged with hurt, but has a very rapid recovery by comparison. Both empath and mood vibrant people can have the experience of hurt inducing sentiment pushing on the heart-tube area above the stomach, but it often converts to a physical feeling of pain rather than an emotion as though there exists an emotional hymen that needs to physically break. Despite the severity o f emotional hurt within the sentiment absorbent person, the emotional content is ego absorbent in this particular elemental type. Intuit people rarely experienced hurt in the heart-tube center. (All persons may experience the heart-tube break in servere loss or grief situations as this may also be part o f the archetypal design). It is where the term heartbroken comes from. Chest Area At the upper chest o f the contemplative center o f the intuit type, hurt is experienced as deep anguish, and often has more character meaningfulness than just a here and now hurt response to an interaction. The portent ball o f the mood vibrant person does not usually experience anguish at the chest simply a feeling on the chest of gunky reproachfulness. Sentiment absorbent people can feel aching anguish weighing on the chest. It is very rare for empath people, who probably would think the world had ended. Behind the Eves The determinative sentient center behind and between the eyes of the intuit type does not demonstrate a distinctive emotion as much as it reflects an agony visage or an extremely pained soul look behind the eyes. The eyes seem to sink in, making dark circles. Sentiment absorbent people may demonstrate the pained soul eyes on the occasion, but empath people rarely experience the character meaningful type o f agony. Mood vibrant people may hurt in the overall body skin and mood droopy demeanor but rarely have the intuit form of hurt. Throat The contemplative sentient center of empaths often experience an intense throat achiness and can exhibit it in a crestfallen facial demeanor. Tears are easily formed behind the eyes. No other sentient-nucleus type is as easily moved to hurt, and recovers as quickly as the empath. The intuit type can experience the aching throat of hurt at times. Back of the Head The determinative empath sentient center of the back of the head and down the upper shoulders, experiences an injurious tingling feeling as a content o f hurt. Vexation can show on the face

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until the hurt is absorbed to an appropriate associational picture. absorber feel tension on the back o f head and shoulders. Body Sheath

The intuit and sentiment

The determinative sentient center o f body skin vibes emanating from the lower back o f the mood-vibrant type experiences hurt content as assailment. The flaring anticipatory vibe-like skin emanations suddenly retract or zap on the skin, and mood vibrant people can suddenly look very small. Empath people can also experience body skin aching sensitivity on occasion, but it is rare for other types. Lower Abdomen The contemplative mood center in the lower abdomen is very stung when hurt. The vibe-like eros emanations from the lower abdomen snap back like a rubber band into the core sentient self. The eros reactive ball o f the intuit type can experienced being rebuffed in a milder version o f this experience but the other types do not experience this form o f hurt content. Hurt feels much more immobilizing to mood vibrant types than to the other types. Stomach The determinative sentient center at the stomach for the sentiment absorbent person experiences being deflated when hurt. This deflating feeling can experience as though having been punched in the stomach by all the types. Hurt is a feeling that develops breadth and depth for the emotional process o f our usual type. For all the sentient-nucleus types, hurt often deeply internalizes in the body specific sentient center that is impacted. Hurt emotions, thus, force us to go deeper and absorb greater intensity inside the ME place where we live. Thus, hurt is vital to developing depth and vibrant resiliency for sentient maturation. Avoiding hurt makes us affect shallow. Processing hurt in the sentient centers always generates healing. Hurt encourages a growing ego boundary to absorb contents of future hurts. It is not that hurt is less intense each time it is experienced in a sentient center, but it is more ego processible expanding the depth and breadth of the growing resilient vibrancy inside a specific body center. Smashed pride o f the I is not nearly as resilient. In the I, it is like having an egg shell around us crack, and we must try to do ego repairs from inside- out, gradually mending the cracks. Smashed pride does not hurt in a feeling way, yet it is much less affect resilient. The ME is sentient resilient.

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Figure 8. Hurt

JOY H eart Tube Area Joy, that emits with intense fluorescence from the small heart-tube center at the mid-chest, almost feels physically painful around the edges of the silver dollar to sentiment absorbent people. The feel ball o f the empath type generates a bubbly champagne-like round puff o f happylove mixture in front o f the heart center. To mood-vibrant people, an elation feeling can push in on the heart-tube area (but not go in). Intuit people would rarely have the heart-tube contents ofjoy. Chest Area Exultant would be the content of joy in the upper chest of an intuit type o f person, but intuits often avoid this for all time sentient intensity, as it is experienced as a completion of character purpose. It can seem as though the need to be alive is over, and is, therefore, ungrounding to the intuit. Mood vibrant people experience the bubbly welling up of exuberance of the portent ball flaring outward from the chest. Sentiment absorbent people can sometimes experience elation in the full chest. Empath people can expand the bubbly feel ball so that is partially puffs over the chest on occasion. Behind the Eves The intuit type, in combination with the character foretelling behind the eyes, can generate an inner peaceful facial resolve as an actual sentient content. More than peace of mind as expressed by other types when ruminations of the brain slow down, it is a genuine sentient state. Facing death is one o f the few ways other sentient nucleus types might experience such character relaxed inner peace. Throat At the contemplative sentient center at the throat, thrilled tickles or wells up demonstrating on the face and glad or blissful is a more solid somewhat achy pleasurable experience throughout the entire throat area from which tears of joy can be easily induced for the empath type. On occasion, all the other types may experience some form o f gladness that is the immediate result of hopeful expectations being fulfilled, but empath people are the most often happy in expression and most often gratuitously returning the happy emotion back to others. Back of the Head The determinative empath center from the back o f the head and shoulders, can lighten the face in a true experience o f happy. Happy exudes from the face as a state of buoyant tingling from the shoulders, and sometimes an irrepressible smiling or giggling or grinning exhibits the giddy feeling. This is a state o f optimistic warmth more attributable to empath people than others. On rare occasions intuit or sentiment absorbent people may experience the irrepressible lightness o f

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happy tingling from the back o f the head. Mood-vibrant people may have good humor but not as a sentient experience from the back of the head and shoulders. Body Sheath The determinative center o f mood vibrant people experiences an exhilarating distension of thrilled body skin vibration puffing off the body as an experience of joy. This can also experience as body-felt exuberance. Empath people sometimes experience mood thrilled on the body skin and intuits may on occasion. Body skin vibrancy is almost unknown to the sentiment absorbent person. Lower Abdomen The contemplative mood vibrant center in the lower abdomen experiences a pleasurable relishing of good mood emanating from the lower abdomen in harmony with an elated buzz or an esprit of heightened interconnection with others. More than other types, mood vibrant people can elevate pleasurable mood, providing a heightened mood elation for others as well as themselves. The eros ball of the intuit is receptive to pleasurable eros responsiveness. Empath people can get a ball o f eros-like intensity located near the genital area. Stomach Zestful is the energized activation in the stomach that is an expression of joy content. A zestful feeling can be exhibited by all the functions. Joy is a feeling that can provide meaning to existence, and to interacting with others. Despite the degree to which it is or is not sought as a primary emotion, its existence gives our spirits an elevating lift and often a reason to live.

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FEAR Heart Tube Area

Fear is a harsh gripping feeling in the mid-chest heart-tube o f the sentiment absorbent person. Other types can occasionally experience fear in the same center as though icy fingers are clutching the heart-tube. Fear is another distinct emotion to the sentiment absorbent person, and it energizes the sentient self to mobilize some response to situations or events. i j : ] 1 i

Chest Area
Dread spreads through the full chest o f the intuition type. Foreboding sentience generates character assessment and weighing introspection on the meaning o f events in an intuit person, and can be fairly usual for this type. Sentiment absorbent people also experience dread in the upper chest at times. To the mood vibrant person, the portent ball can gnaw with phobic anxiousness on the chest. I he empath function experiences a tautness on the upper chest as

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extreme direness and ominousness. They assume such a feeling has meaning o f immediate scope and personal consequence, rather than be a generalized long range emotional perception. Dread is not processible to the empath person if it is felt on the chest. Behind the Eves A fairly rare but possible emotion of the intuit is that the chest blended with the medallion like third eye, can feel cold terror in response to seeing a character visage of evil or malevolence behind someones face. Cold terror will rarely occur to any of the other types. T hroat The empath center experiences horror when fear contents implode in the throat. It is a severe distress state tightening and compacting the throat area. The empath person can experience it as a shocking aghast in her/his sentient vibrancy. Some gasping affright can be experienced on occasion by all the types. Fear immobilizes the empaths here and now present process and is avoided if possible. Back of the Head Being alarmed causes prickling of hairs at the back of the head and down the shoulders as the determinative center o f the empath type expression of fear. All types may experience this version of energized mobilizing and prickling attention to the moment on some occasions. The empath person can prickle on the shoulders and down the upper arms, in a somewhat literal experience of being on pins and needles until an associational reference can be clarified. Fear can be the most immobilizing emotion to the empath person. Body Sheath Apprehension jangles on the body skin of the determinative center of the mood vibrant type, rushing a panicky vibe up the spine, and on the arms especially from the elbows to the wrists. Even sentiment absorbent people may experience goose bumps on the skin as a semblance of vibrational apprehension. Lower Abdomen Panic for the mood vibrant person incites hysteria like shaking dissonance within the vibe emanations o f the lower abdomen. The eros ball of an intuit can experience a petrifying constriction. Neither empath nor sentiment absorbent people ordinarily have this sentient experience. Stomach Cowed in the experience o f a knot tightening in the stomach of the determinative gut center of sentiment absorbent type. Experiencing the knot is familiar as an experience even to the intuit, so in common is the experience under fearful duress for all the types. Fear seems to stymy the

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will, and can seem to make people feel immobile to do anything about some situations or interactions. It can even feel as though someone else is controlling our will to act, by the knot in the stomach. Fear is an emotion that urges usage of a number of body centers including those that are ordinarily not available by the spirit-nature. Although an uncomfortable emotional content (particularly to an empath person) it encourages expansion o f the body boundaries to the auxiliary centers which adds extending width to the sentient spirit character. ET

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Figure 10. Fear SAD H eart Tube Area Sadness is the one feeling that does not self infuse to vibrant incandescence inside the "hearttube o f the sentiment absorbent person. Rather, sad contents dump earth over the mid-chest tire like "heaviness of heart or heart sick. It is an emotional feeling that sentiment absorbent people often attempt to avoid. The feel ball of the empath person can experience sadness rather easily and frequently in the reactive ball over the heart. Nothing so distinguishes the sentiment absorbent type from the feel ball of the empath type as the impact of sad. Empath people can even seek sad movies and sad stories so as to allow themselves the emotive expressiveness of the sad contents of the feel ball, while sad is a terrible non-vibrant feeling to sentiment absorbent types. Mood vibrant and intuit types rarely feel sad in this center. j

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Chest Area Melancholia is the sad content inside the upper chest of intuition persons. Intuit people are prone to some morose feelings which initiate introspection on self meaning and purpose within the chest. Such moroseness is the product of deepening the introspective nature and, therefore, is usually ego resilient to the intuit type. For mood vibrant people, the portent ball becomes lumpy with mopiness, causing a droopy moodiness. For sentiment absorbent people, sad in the upper chest generates a brooding introversion. Empath people can experience melancholia on the chest, at times, and it seems to be overwhelming often causing a crying jag.

Throat Area
Woeful sadness wells up the throat in the empath person. Sadness and tears are easily induced by movies, television, and interactions. Intuit people can occasionally experience the throat thickening with sadness.

Behind the Eves

In combination with the melancholia in the chest, intuits can get a glum or gloomy demeanor regarding purpose from using the third eye. The affect content has ego resiliancy and is not as martyrish or as fatalistic as are such exacerbations o f MYSELF consciousness felt by others. For empath people tears are easily generated behind the eyes, while intuit people are more able to remain dry eyed. This form o f sadness is only rare empathy response of sentiment absorbent people, and is very rare for mood vibrant people.

Back of the Head

Downcast is the experience o f sad weighing down on the shoulders and exhibited with a woebegone facial expression in the determinative empath center. Unlike the character introspection o f the intuition person, empath people have an almost wistful solemnity as they look for a silver lining behind the black cloud.

Body Sheath
Mood vibrant people experience body skin aching miserableness as sad. The lack of anticipatory excitation of body vibe creates a doldrum dumpishness exhibited by a droopy body stance and attitude. The mood contents o f misery often drip into the atmosphere, dampening those around them. Other types may have body misery, at times, but others do not have the capacity to rain on people around them quite as much. Sentiment absorbent people rarely experience the vibe mood o f sad on the arms. In fact, the concept o f emotions on the arms would seem quite strange.

Lower Abdomen
Mopey doledrums is the sad content in the lower abdomen for mood vibrant people, as the tie like emanations drag on the ground in listless, cheerless mood also emitted into the atmosphere.

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The eros ball of the intuit type can generate tension, but no other type can drag a wet blanket around with her/himself as the mood vibrant person can. Stomach Dispirited is the experience o f a rock like weightednesss in the stomach as a sad content o f the determinative sentiment absorbent type. It is exhibited as the opposite o f zestful, and is weariness o f the gut to interact with the affect charges behind events or interchanges. Although most immobilizing to sentiment absorbent people, all people may experience this burnout feeling on occasion. Sad feelings (grief is being excluded at this point), very like anger, or hurt, distinguish the types by elemental process style. Sad contents give a clear indicator that we all do not process the same very way nor receive sentient stimulation in the same manner, nor absorb emotions quite the same way.
et

sat

XT

MVT

Figure 11. Sad

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F eelings generate our elem ental sentient spirit c h a ra c te r to vibrant ego resiliant aliveness. A s w e leam to process em otions w e sentiently m ature. A s appropriate p e rso n ality ex p ressio n s grow , and as w e assim ilate cultural socialization, the raw n ess o f o u r feelings cook. T he e m o tio n a lly alive M E teaches I tem perance. If w e use the o th er d im ensions to m ute, to tam p d o w n , to devitalize our m idw heel M E consciousness, w e m ig h t b ecom e beh av io rally com petent o r social role appropriate, but w e rem ain vulnerable. W hen the em o tio n al se lf in the body is not liv in g out life, there is no ego resilian cy to em otional life crises w hen th ey do occur. B y sentient type, the hum an process o f elem ental sp irit ch aracterization m ost exudes in o u r m o d e o f experiencing feelings. W ith a developing sentient m atu ratio n underlying our p erso n h o o d , w e becom e ego resiliant and em o tio n ally m ature. G rief and hate are the strongest o f sentient feelings and though they can severely test o u r resiliancy they are ego ab sorbent em otions w hen in a specific b o d y center. G rie f G rief com bines hurt and sad into one confluent feeling and can m ake our sentient c e n te r intensify so m uch it alm o st has a physical ache to go w ith the em otional traum a. T he em o tio n al intensity stretches our b o d y bou ndaries. The em p ath perso n feels a deep pining sorrow in the throat; the m ood v ib ran t person feels a lam enting m o u m fu ln e ss com bined w ith a toothache pain in the low er arm s; the sen tim en t absorbent person literally feels the vertical h eart-tube ab o v e the stom ach crack w ith d ev astatin g heart break; w h ile the in tuit person feels extrem e a n g u ish in g despair in the upper chest, w h ile the face can p h y sically ache w ith agony. The reactive balls and the next o v er auxiliary c e n te r can grad u ally m oderate the intensity in the prim ary sentient cen ter by assum ing som e o f the em o tio n al traum a. O ver tim e the sad and hurt contents separate m ak in g each feeling m ore pro cessib le. T he healing is well on its w ay. T he w hole experience w ill h av e increased the level o f in te n sity w e can absorb in our M E, w e w ill have expanded the b o d y bou n d ary o f our sen tien t center, and w ill have begun to b uild a perm anent energy bridge betw een our sentient nu cleu s and the next forw ard auxiliary center. W e w ill have developed depth and breath in our ME. O ur initial response to tragic life crisis is often to use the thickened hom eostatic bubble o f ou r 1 to form a denying stim ulus defense. The bubble serv es to protect our personality allow ing us to function tem porarily. W e have to m ind induce a racin g "an alo g I to m aintain the em otive denial space. If w e stay stu ck in the I space w e w ill ev en tu ally becom e em bittered because w e m ust stay very resentful th at any th in g bad should h appen to us. The em otive elastic recoil sheath o f the M Y SE LF can also intersperse w ith the em otional ache o f the M E. D epression, agitation, disorientation, guilt o r h elp lessn ess can gunk up our body. T he gunk m ay initially seem to feel better than the sharp p ain o f the M E. B efore w e can live again, how ever, the intense g rie f m ust be sentient felt w ith in o u r M E. A fter a loss, the first couple o f m onths often feel the w orst, but g rie f can linger in tersp ersed w ith M Y S E L F depression for a year or m ore, w hile gradual h ealin g occurs. Each m onth is less difficult unless w e try to stym y M E feelings from expression w hich is w hat facilitates living again. W e can have anger in our M E at som eone for dying, and although it m ay seem c o g n itiv e ly irrational, w hen allow ed to be

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expressed it can make us begin to feel alive again. If we feel guilty for being happy at times, we can also stymy the healing process. Our ME is able to intersperse hurt with happy, deep sadness with love. In fact, the grief process can make good feelings magnify within our body as well. Hate Hate is a confluent mixture o f fear and anger and sometimes hurt magnifying the intensity of feelings within the body. Hate in the sentient ME is an extremely unpleasant feeling, but it can be ego resiliant and emotionally absorbent if processed. Hate can be a very appropriate feeling in response to being victimized. Hate in the empath type feels like gagging loathing in the throat. In the mood vibrant type, hate feels like creepy repulsion sticking on the skin and stuffed in the lower abdomen. In the sentiment absorbent type, hate starts as a sickened feelings in the stomach and can make a fiery sword o f extreme dislike in the horizontal tube at the midchest. In the intuit type, hate can lay like a weight o f lumpy abhorrence for another on the upper chest. Like grief, the opposite reactive balls and the next over auxiliary centers can be o f great help in assuming some o f the feeling. As anger begins to separate from fear within the body, the healing process has begun. Often hurt and/or sadness can intersperse with hate at this point. Hate o f any group is based on stereotypes and is never ego analog I to constantly make negative comparisons and conceptions induce sentient I hostility. I hostility is an ego MYSELF affect motif. Staying stuck in such an emotive potentially violent. healthy. Group hate requires the prejudgments and such hateful fragile emotive state in the I-MEstate makes humans cruel and

It is possible to hate a particular person for victimizing or betraying our innocence or trust. It is possible to hate a particular life situation, or a specific philosophic idea without hating the individuals who espouse them. It can be healthy to hate an oppressive system for something it has done and use the strong feeling to work for justice or social improvement. Hate can be a creative motivating zeal if felt in these ways, and if it is allowed to heal overtime. Hate can exacerbate the MYSELF psyche defenses when we cannot make sense of what we are asked to endure and if we have had to stay over worried, or over helpless or over guilt-ridden for a long time. This is the sentient process commonality that can be felt by incest victims, by adult children o f alcoholics, by rape victims and many others that have be effected by trauma. Trying to hold gunks on the elastic recoil sheath of MYSELF, rather than experience the ME fear and anger can generate out of control dreaming art states. Post traumatic stress can be a very much a product o f the intense feelings of hate when the who or what to hate doesnt make sense or we have to stay on a heightened sentient pitch for too long. The way back still involves processing out and releasing the separate ME feelings involved. SUMMARY Since loss or victimization that might induce grief or hate are always life circumstance possibilities, the best way to ensure emotional ego resilience is to be receptive to feeling our

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feelings as we regularly live our lives. N othing m akes us m ore ego v u lnerable than av o id in g routine feelings o f hurt, sad, fear, or anger. Beliefs can give our I com fort, but any guarantee o f peace in our h earts because o f th o u g h ts in our head are encouraging folly and s e lf deception for the true hum an spirit. B eliefs that encourage group hatreds are likew ise distorting to our gen u in e hum an nature. T oo m an y succum b to such ideations w h ich can m ake us a dense lum p o f hum an insensibility. P reju d ice has killed our ow n spirit. All healthy paths to sentient g row th encourage gratuitous e x ten sio n o f our vibrant elan or M E onto the net . T his is w h a t real love is. Love is not p rim arily a relationship to a specific person; it is an attitude, an o rien tatio n o f character w hich determ in es the relatedness o f a person to the w orld as a w hole, n ot tow ard an o b ject o f love (F rom m , 1956, p.26). Love in each sentient nucleus type is a p articu lar gift to the w hole. T h e em path type gives im m ediate carin g sensitivity and b e n ev o len t open regard for others; the m ood vib ran t type is m ood perm issiv e and spontaneously esprit building; the sentim ent absorbent type lends ardent support to the inn erm o st sentim ent o f others; and the in tu itio n type offers true c h aracter recognition and acceptance. T hese gifts are m eant to be sentient shared w ith all hum ans; such love is characterized by its lack o f ex clusiveness1 (F rom m . 1956. p.26). W hen w e are able to gratuitously extend our inner feelings, w e begin to shave o f f o u r s e lf indulgent edges, o u r ideas o f our ow n se lf im portance, and our se lf centeredness. W e can be m ore easily ego resilian t in the face o f life crisis because w e have been ego resilian t and gratuitous w ith others and w ith the n et all along. G ratuitous extension from ou r M E is m ajo r w ay to educate our interpersonal intelligence. The sp irits greatest gift to peo p le is the spirit o f giving (Storm , 1972, p. 80). From gratuitous giving w e get back heightened percep tio n , enhanced em otional range, and w e begin to energy transform . A s w e learn w e alw ays change, and so does our perceiving. T his change perception becom es a new teacher inside o f u s (S torm , 1972, p. 20). O ur ow n M E can be our greatest teacher as w ell as ou r best gift to others. It is the basis o f intrapersonal intelligence.

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CHAPTER VI GRATUITOUS SENTIENT EXTENSIONS FORMS A QUADRANT OF ME PUISSANCE

An ego resiliant ME in a person exists when each of the contemplative and determinative centers o f the sentient- nucleus has expanded its body boundary to automatically interlink with each other and with the next over auxiliary center, and when the reactive ball is less Geiger-like impulsive and more resorbent. In effect we are by sentient consciousness a full quadrant or quarter piece o f a living medicine wheel. The medicine wheel is a circle which reflects the universe (Storm, 1972, p. 4, 5) and each human as well. The Sanskrit word mandala means circle in the ordinary sense of the world. In the sphere of religious practice and in psychology it denotes circular images. .. very frequently they contain a quatemity or multiple o f four... In alchemy we encounter this m otif in the form o f quadrature circuli (or four making one) (Jung, 1972, p. 3-5). To become an energized quadrant in the Medicine Wheel ME is a transforming growth goal that is available to all humans who are willing to emotionally risk and sentiently extend to others. To go from a hairy worm to a butterfly involves a generous nature and a willingness to be gratuitous with the particular gift of a sentient type we are given from birth. In our culture, the idea o f being gratuitous with our sentient self may run counter to what we think o f as being sophisticated or cool or hip, which is probably one reason why the emotional depth, breadth and resiliance o f a full quadrant is seen less often than the human potential warrants. Gratuitous means risk taking sentient extension with neither self serving motives or martyrish self sacrificing pressure as the impetus. To expand our sentient ego boundary in the body with an easily induced and on- going energized capacity of a full quadrant means that we have worked at generously extending our energy. We have not been stingy with our sentient essence. We have absorbed emotional stimulus from others and reached out for more, even when we have been thwarted. It means that we have worked at being genuinely emotionally intimate with some people and cause oriented around some events or causes. It also means that we have experienced the inner-body process struggle to understand what makes others behave differently from ourselves. We have taken them into our innermost sentient subjective process, and given back our most real inner body feelings. It means we neither lost our own self concept, but neither did we close off the importance o f the perceptions or emotions of others as somehow valid, nor did we avoid the sentient ties o f affiliation bonding. Nothing is either magical or behaviorally easy about the process, nor is it out o f the capacity o f the vast majority o f humans, regardless o f previous life experiences. It is as difficult as getting rid of some of our self centered or entitled I edges, and as ordinary as being as real from our inner sentience as we can. It means that when we make interactive mistakes, we let the gunk go all the way inside to processible ME emotions, expanding our attitude ethos tolerance in our MYSELF, as well. Sentience within the body has distinguishing clarity once we have quadrant puissance.

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Puissance or sentient be-pow er is a perceptual sixth sense easily accessib le to the M E o n c e a full quadrant is sentient interlinked. T he em path type o f person com bines em pathic e m o tiv e sensitivity w ith as th o u g h pictured-im aging and blended w ith m ood im pressions from others. As w ell, a feel ball puffs out over the upper stom ach for p erso n alizin g ju d g m e n t about a perso n or an event. T ogether, the em path type can w ith sixth sense acuity describe w hat so m e th in g is in its present affective com portm ent and/or em otive presentation. The m ood vibrant type o f person can w ith body skin zinging rushes and low er abdom en m ood infusion, com bined w ith the feel good or bad sentim ent in the stom ach and the m ore p e rso n a liz e d w eighing o f the portent ball give an ticipatory w h a ts up p rem onitions about the atm o sp h eric m ood variations on the n et and/or in groups o f people. The sentim ent absorbent type o f person can give a deep felt assessing good to bad d iscrim in atio n o f the core sentim ent in the undercurrent o f others co m b in ed w ith occasio n al character-w eighing intuitive flashes and m use ball insightful speculation about the em o tio n al genuineness o f individuals she/he encounters. T he intuit type o f person can give precognitive foresight on w here som ething has com e from and w here U is going in its ch aracter essence. A s w ell, em pathic responsiveness and an eros draw to specific people, places, or event can help to m o d erate the for all tim e portent o f these perceptions. To be a q uarter slice o f the m id-w heel M E pie m eans that self-infused em otions m ediate behind expressions o f the unique I personality or the M Y S E L F culturally tau g h t affectations. W e do not lose access to our perso n ality uniqueness, no r our sim ilitude to our cultural groupings. W hether our fam ily b ackgrounds encouraged sedate body language or sp o n tan eo u s dem onstrativeness m ay m oderate our M E tem peram ent presentation. B eing in control as a m an or ensuring a socially sensitive good w om an stance are exam ples o f socialized attitudes n ecessary to unw ind to find ou r m ore genuine inner nature. W hen w e have the inner en livened body sentience, the expression o f our pure hum an tem peram ent dem onstrates in the w ay w e energy radiate outw ard to others, in the process acum en w ith w hich w e absorb and integrate em otional stim ulation, in our ab ility to b e ungrudging w ith the extension o f our ow n life-force and in som e inner affect m astery that m arks a grow ing ego-puissance. Such vibrant sentient nucleus grow th does not necessarily correlate w ith success in ex tern ally sanctioned w ays, nor increase social acceptability am ong conventional, cosm opolitan, holistic, or intellectual circles. N o r is it a guarantee o f well being or peace o f m ind. It experiences as too real life intense to be another w h a ts your sign gam e, and represents but a stepping stone in the island o f the tonal to fancy being a budding guru. T he tonal is m ade by our perception, w h ich has been trained to focus on certain elem ents; each o f these elem ents and all o f them together form our view o f the w o rld (C astaneda, 1974, p. 247). It is, how ever, a m easure o f the degree w e have been stim ulus receptive, affect gratuitous, em otional content absorbent, and spiritresiliant to the struggle o f hum an existence. A nd it m ay b e the m easure o f our tim es that those w hose life circum stances w ere com posed o f p rim arily synthetic traum as have less incentive to sentient expand than those w ho have lived through som e situation o f oppression, hardship or handicap.

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Behind individual constitution, aptitude, and unique appearance and co-existing with culturally reinforced attitude affectations, a full quadrant manifests as an inherent ego adaptive frame of reference to preview reality. The quadrant is demonstrable in an instrinsic temperament mien, in a process value that evokes an energized inner voice o f conscience, in a precognitive referential slant on time, and in a characterological process acumen that emanates directly from the elemental nature. An ego-puissance is formed. According to the Crete and adopted by Greek mythology, Demeter the goddess of life gave birth to four daughters (Chesler, 1972, p. xiii). The four daughters each can represent an archetype for the energy quadrants as follows:

-The first bom Persephone who represents the intuition type, was inextricably bound to her mother as the intuition energy is bound to the cosmic consciousness Persephone chose purpose (serving others) over happiness, as her life mission (Spretnak, 1978, p. 106,108). -The second bom Aphrodite who represents the mood vibrant type, arose with the breath o f renewal and wandered over hill and dale spreading flowering growth, beauty, joy and radiance. She represents the eros spirit illuminating life on the net (Spretnak, 1978, p. 58). -The third bom daughter Athena resembles the empath type. She was associated with tree symbolism and was benevolent as well as the patron o f wisdom. It was her role to both protect and provide a harmonious aura for the architects, sculptors, potters, spinners and weavers (Spretnak, 1978, p. 90). -The youngest daughter Artemis resembles the sentiment absorbent type who was a nurturer o f wild animals and was both permanently tied by the moon to her feminine principle roots, and a cause-oriented warrior. For her tears were as common as physical bravery (Chesler, 1972, xviii). A simple definition of archetype used in this manner is an inherited idea or mode of though, derived from experience and present in the unconscious of the individual controlling his way o f perceiving the world (Campbell, 1981, p. 52). There is nothing literal intended in the use of the four daughters of Demeter but to help portray images that like all archetypes can be recognized only from the effects they produce (Jacob, 1959, p. 31).

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Mood v i b r a n t Type P o r te n t B a ll

.S e n tim e n t A b so rb en t Type M use B a l l

I n t u i t Type

E m p a th T y p e

E ro s B a ll

F e e l B a ll

Figure 12. Full Quadrant with Opposite Reactive Ball Each quadrant will be described in detail, with unfamiliar terms listed at the beginning of each, as follows

EMPATH - QUADRANT PUISSANCE GLOSSARY OF TERMS Animated- full of affective vigor and ranging emotive liveliness. Associational referencing- forming of pictured images of the affective content of interactions and events.

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Adamant personalisms- an emphasis on the individualized significance, and inviolability o f certain emotional features that make up the self image. Candid lucidity- sincere picturing clarity and unpremeditated frank expression of truth. Clarsentience- extraordinary reception of unusual or strong sensory impressions imprinting on the body. Contextual sensitivity- immediate awareness o f the emotive expressions of others within a current situational and environmental aura. Empathic- the capacity for reflexive participation in the feelings o f others. Existential operant- grounded in the full, immediate emotional experience o f the present. Perspicatiousness- acute visual picturing recall and precise descriptiveness o f the affectation o f others. Quandary- state o f perplexity about what to do about an emotional circumstance that temporarily mutes the usual easy emoting responses. Impressioned sensibility- sensitive and susceptible ability to recept sensations and emotions from others.

Introduction
The empath type experiences a lump in the throat and stimulus that coats the upper shoulders, prickles or tingles or envelops the back of the head and down the upper arms, and generates buzzy layered stimulus on the lower hips and up the front of the thighs, with a sphere-like reactive feel ball over the stomach and mid-chest area. No matter how tall, empath people often feel taller and more broad shouldered than physical size would dictate, and as though they have ENERGY thunder thighs. The empath quadrant experiences body skin sensibility and prickling or zinging on the front of the body, rather than deeply visceral emotions. The throat is empathic to the emotional tonality and emoting expressions of others. The back o f the head and shoulders operate somewhat like a radar screen or satellite dish to the contextual aura, while the feel ball either puffs up easily with emotion or somewhat adamantly chums in the stomach. The quadrant is extremely responsive to emotional stimulus. Emanating off the thighs, sensations can zing or tingle up the front o f the visceral body in the face of emotive stimulus. The receptive sensory energy is blended with the empathic emotivity o f the throat to make a very sympathetic responder to others. The empath quadrant is the most frontal body skin receptive and empathically attuned to others in immediate contexts, with the best capacity to screen out any deeply inner body visceral intensity. By energy, empath people are the most regularly sensitive and openly receptive to each

j ! I '

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person, situation and encounter. T hey em otively reflect the w h at it is that is hap p en in g in a current tim e fram e. T he em path quadrant is the m ost anim ated o f the en erg y quadrants in a regular reflexive m an n e r to the em otive stim ulus and affectivity o f the m om ent. C arrying very little deeply v isc e ra l intensity over from one interaction to the next, from one place to the next, and from one d ay to the next, m akes the quadrant fully p resent in an attuned o p enness to recept the m o o d -tem p er and em otive affectivity as it occurs in a current tim e slice. The energy endow s the m om ents w ith em otions. T he sensitivity to the current em o tio n al expressions o f others has a drop everything e lse focus that both attunes and e m o tio n a lly reflects back the affect-tonality, as in no other quadrant. T he sensitive nature (although sta u n c h ly grounded by the focus and picturing ponderance from the back o f the head and shoulders) can appear staid, spontaneous, ardent, serious, giddy, em otional, w atchful, im pulsive, candid, loud, quiet, and alw ays acutely touched by im pressions from the em otional context o f interchanges. All in a d a y s tim e, the quadrant m ig h t m ost ap p ear to resem ble the changing aura o f the contextual environs b y reflective em o tiv e expressiveness. To live inside the em path center is to negotiate a series o f contrasts. B elonging has the stim u lu s ease o f sim ply reflectin g back the em o tiv e aura o f others w ith zinging b o d y em otivity and em pathic attuning, w hile the exp erience o f being a separate pictu rin g observer o f others n e v e r leaves. A s tho u g h in g others can radiate a benevolence or soo th in g aura as in no other energy, w hile the som etim es adam ant p ersonalism s have a cutting separateness. T he sam e person that can w ell-up in the throat w ith tears w atching a sentim ental television show , can so m etim es appear em otionally im pregnable to ardent fervor o f others that she/he has yet had a ch an ce to ponder. T he developed em path type has the strength o f em otional clairsentience com bined w ith pictu rin g lucidity. T he extrem ely attuned o u ter body em otive sensitivity and the ponderant v isualization allow s the w hat it is as an em otional picture to be readily perceptible. Im m obilizing quandary can haunt the sam e quadrant ex perience and decisive action can com e w ith candid lucidity o n ly after w hat can appear as a rep etitiv e w eighing and p o nderance o r w ishy-w ashy em otional changeableness. The em path type has an ability to picture occurrences w ith detailed c la rity com bined w ith em pathic em otional consideration available in no o th er quadrant. But the em otive back and forth process encourages indecisiveness at tim es. The energy is em pathic to w hat is, not to underlying ch aracter them es o r inner burning em otional intensity. If the em otive tone is loud and strident or the tem po hectic, the em path person seem s louder and m ore fast paced. I f the m ood tem per is soft in m odulation and the tem po slow ed, the em path expression becom es quiet and laid back . N one o f these alter the picturing observant focus o f the rad ar screen so the em p ath can be surprised and feel stabled in the feel ball if o thers see she/he as inconsistent. W hat can appear som ew hat ch am eleo n -lik e to others is but a m odus operandi to this quadrant. E m paths need exogenous stim ulus to use the full energized puissance. T hey can seem to try on people and different affectations to see how they fit. T hey do not prioritize stim ulus

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responsiveness well. The most immediate context always seems the most real. An anger producing argument in the morning can be put aside to be sympathetically attuned to someone else in the afternoon. Changing emotivity through the day is simply a mark o f aliveness. If life is too distressing or stimulus producing on too many fronts (home, job, etc.), the quadrant can shut down visceral responses. The empathic emotional responsiveness of this quadrant reflects back both positive and negative sentient charges, so that the here and now lights up and irradiates with alive significance. Empaths are sensitively receptive to others, but not deeply viscerally inteijoined. They adopt emotional impressions from others that must be pondered to make a lucid picture from the back of the head. The picturing acuity can lead to interpersonal wisdom in the here and now. Tem peram ent Mien The empath type can emulate a variety o f dispositions and emotive affectations reflective o f her or his experiences. The quadrant exhibits a temperament mien of contextual sensitivity. The focusing radar o f observant watching can appear serious and ponderant at times while spontaneous emotiveness may cause them to appear flighty at other times. Throughout, the empathic but observing energy cannot avoid the as though it were me picturing to go within a reactive emotional responsiveness on the body to others in intensive situations. Like the magic shield used by the Greek goddess Athena to promote harmony (Kerenyi, 1967, p. 162) the entire body sensibility can emotively reflect back the hurt or sad content o f others in an attuned empathic manner, inducing ease of crying or immediacy o f being in warm comforting stance to a specific situation. If the situation appears dire, the chest puffs out with direness; if anger producing the stomach generates a churning feistiness; if exhilarating in mood spontaneity, the shoulder and thigh buzz receptiveness becomes excited and extemporaneous in contextual situations. The full energy has an open responsive attunedness to specific others, but can be as unattuned to underlying intensity that does not exhibit in direct expression. To the empath, what is seen is what is felt. The empath person regularly emits an aura of claming good will or warming sunniness but can be over sensitive and self-defensive in the face o f emotive dissonance. Before Athena became the warlike, rigid goddess in patriarchal reinterpretation who chose being reborn of the head of Zeus (something like choosing to castrate your own feel b a ll), she emitted wisdom and guided the impulse of the arts. She knew they would never flourish in an air of strife...so she guarded against divisive forces and aggression with her aura (Spretnak, 1978, pp 90-94). The ancient role of The Queen mothers ancient septre was called Nyansa Pow, a staff with a wisdom knot tied in its center...It is interesting that the Greek goddess Athena was the goddess of wisdom and she too was bom on African soil and a knot was associated with her wisdom (Sertima, 1984 pp. 104) Assuming that others are as easily hurt in the feel ball, the temperament mien attempts to keep the contextual vein o f interactions on some even keel, by the example o f emotionally extending kindness to others. When the aura does not work or the emotive affectations are tension producing, the empath person can get caught up in reflecting back the emotive tonality and

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expressive tem po o f others. em otional tem per o f others.

It is exceedingly easy for th is perso n to get caught up in the

G rounding them selves by the focusing radar screen at the back o f the head and sh oulders, em path persons retain a picturing and referencing observor. T he sensitivity to each p e rs o n 's affectations is supported by an assessing attem pt to v isualize a w hole context or ab stract a com plete picture o f w h a t is going on. Thus, w hile the e n erg y p uissance is open and sentient receptive and often fairly em otional in reflective attunem ent, pieces are being put to g eth e r like sentient parts to a p uzzle in the em path type. B ecause the em path p erso n w as h ig h ly charged in a p articu lar context does not n ecessitate that she/he retains either ongoing ardency or anim osity to a person or cause. W hen s o m e o n e 's em otivity or affectations are c o m p letely out o f context to a p articu lar situation, the em ap th person w ill square the shoulders and lean forw ard to focus on the unusual affectation. I f events look like they m ight go com pletely out o f contextual vein, the em path can, w ith exacting detail, describe, give feedback and attem pt to get events back on an even em otional keel, hi em o tiv e dissonance, the em path firm ly stiffens and squares the w hole body to face and "re a d " the em otional expressions o f the contextual offenders. T he A thena w arrior is not to be underestim ated. W hen the em otional tone is elevating and stim ulating the eyes tw inkle and the shoulders, arm , and legs relax in a open posture to reflect the m ood w arm th. I f th e affect tone is sad, the throat aches and tears form behind the eyes. W hen the affect-tone is light and social, the shoulders lighten and the face reflects the b u o yant happy w arm th. W hen the affect-tone is contentious, the q uadrant experiences con ten tio u sn ess in return, and the stom ach ch u m often im pells som e expression. K indness for an em path person is a gratuitous em pathic affiliation w ith the expressed em otion o f others. Im m ediate extension to the affection o f u ncom fortability or upset o f o thers com e w ith an easy grace. T he quadrant has a distin ctiv e benevolence, albeit, it is the sam e quadrant m ost ja n g le d b y em otive dissonance. E m otional responses arc induced b y the em otional- tem per o f the affectations o f others; but that does not m ean that the sen tient-subjectivity does not have its ow n distinct experience. The back o f the head and shoulders create associational references to the social context. T he em path person prefers the context to have som e em otional flow o r som e relationship to goals, because the chaos o f high-spirited acting out, floating tension, or m ood dissonance jan g les the sensitive nature. S om e stim ulus reg u larity that m eet em otional tone expectation, and role specificity that rem ain fam iliar are n ecessary to be em otionally com fortable. O therw ise, the sensitive responder is likely to becom e attitude defensive. T he physical body has a graphic external aw areness not found in other quadrants. Sentience presses on the em otive personality. T he em otive changes are a little like trying on different clothes o r outfits. T he depth in this quadrant is in the ponderance o f the w hat it is in the throat and b ack o f the head. A serious and even som ber facial d em ean o r can reflect this pulling apart p o nderance on the pieces o f the com portm ent and em otiv e-affectiv ity o f others until a w hole picture is visualized. S orting through em otional im pressions to get a w hat it is lucidity after

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the emotional event is the nature of the quadrant. Feelings do not stick, but associational pictures are stored in the back o f the head. Emotional sensitivity is extremely acute in the immediate moments and not usually out o f context to the aura in groups. The animated responses o f an empath are usually reflections o f the immediate exhibited mood o f people, places and events. The immediate, and sometimes acute clairsentience, picks up on the body skin a somewhat personality graphic emotive temper portrayal o f the what it is that is hanging over a person, place or event. Mood undertones, deeply visceral sentiment and long range intent motivations evade the sensitive reception, so these must be garnered by visually assessing the context and the circumstances. The sensibility and the visualized affectivity combine to make pictures of the emotive personality of others. The empath sensitivity is to the immediate social context, not to deep sentiment undercurrents or inner character motivations. Though benevolent and sympathetic to the aura o f others and events as they occur, there is no guarantee o f ongoing sentiment loyalty. The major guarantee is that a fresh openness and full attunement to the affectation and emotional expression will re-exhibit upon next meeting. This quadrant usually remains present to others, carrying few grudges over time. The ability to grasp the personalizing features, mood emotivity and affectual mannerisms o f people, places, and events is the strength of clairsentience. The strength o f the contextually sensitive temperament mien has the flip side weakness that seeks to discourage the deeply visceral undertones o f mood, sentiment, or character substance to be exhibited. Such is jangling and dissonance to the empath person. The attempt to discover the why behind the what it is in unusually dissonant stimulus can cause the ordinarily sensitive responder to become very attitude defensive and rely on personal imaged references from the back o f the head to determine what is going on. Such a personalizing reliance on his/her own life experiences is a distancing behavior. The most sensitive quadrant can seem the least sensitive when underlying motivations cannot be easily garnered. The temperament mien o f empath people glimmers forward with a facially expectant attentiveness and a fully body accessible earnest assimilation of contextual emotive-stimulation. The ability to receptively take in and emotively attune to the what it is of the moments is the maximum appearance o f active listening. If the context seems inappropriate or the stimulation is jangling in intenseness, it will have a strong militating effect on the empath person, who may use MYSELF attitude-inclinations, becoming compressed and verbally exacting; or expulse back the affect stridency in voice and body motion; or simply put up a deflecting stonewall that shuts out any dissonance from reaching the feel ball. Empath people are the most sensitive in immediate contexts and they can be the most quickly defended of the quadrants. Either way, such is the experience o f being present to the what it is. Timeframe Relatedness It is the nature of the empath quadrant to greet the present and even the moments with full energy attunedness. Sensitive to the tone, motion, and emotive-expressions, the energy quadrant exhibits a process o f being an existential operant in the dictionary meaning of affirming existence or

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being grounded in the ex perience o f existence (W ebster, 1965, p.291). T o be su b je c tiv e ly ponderant in the face o f ch an g in g em otive im pressions o f b o d y sensibility is the n a tu re o f the em path process. The w hat it is is continuously im printing on the energy p u issan ce. T h e associational visual im aging from the back o f the head initiates pictures o f others or events. O nce a picture is m ade a new o p enness to the next en co u n ter is generated. To be here now m eans that the em path person recepts the em otive and affective ac tu a lity o f current events as they occur. W ith existential aw areness, the em path type lives w ith the c h a n g in g em otions and zinging or tingling stim ulus generated b y interchanges and events. E m p aths do not com m ute em otive-affectivity to any m ore than w h at it is. The w h at it is , how ever, h a s a clarity o f specific em otivity w h ile the body m annerism s, as w ell as voice tonality, can reflect back the em otional-stim ulus. A n ex trem ely acute lucidity about the em otive m ake-up o f stim u lu s as it occurs is the gift o f this quadrant. T he be here now em otio n al-attu n em en t is an earthbound tie to the w hat it is that is happening now . B eing present does not m ean that the em path person c a n t rum inate on previous jo ltin g upsets. T hey can repicture and po n d er p ast situations, sifting out all the details o f tone, em otional expression, and context over and over until a w h o le picture about the translatable im port becom es clear. W ith picturing acuity, the quadrant can have the best visual recall o f o ccurrences, along w ith w hat w as said by w hom , the body language used, w hat the co n tex t (setting) looking like, etc. Im pressions o f em o tiv e-seq u en ces form a w hole interpretable co m posite explanation. T he em path is done w ith any tran sactio n al em otion about the past once the puzzle picture is com plete. T here is a d istinctive forget and forgive aspect to the quadrant. T h e energy qu ad ran t generally is long term ungrudging, for i f past an im o sity w as that o verw helm ing to begin w ith , vindictive intensity w ould have surfaced in that tim e fram e, and is unlikely to escalate m uch after the fact. T he present is sim p ly m u c h m ore real to this quadrant than the past. T he underlying them es and long term m eaningfulness o f relationships and events m ay not be understood until m uch after the fact, as the em path person lacks an intuitive perspective. So m uch does the w here som etim e cam e from and w here is it going evade the process, that w h en w eightedness appears on the u p p er chest, the em path perso n reacts as though the very m om ent is full o f all-tim e doom , o r that so m eth in g in the im m ediate environs is extrem ely dire. O ften it feels as though m elan ch o lia has snapped on the chest w ith sorrow ful non-resilient gloom iness that anything w ill ever be better, som etim es inducing a crying jag . T his type o f person hates to have energy w eigh dow n on the upper chest, for rather than extract an underlying character or intent them , the present seem s overw helm ing. A lm ost any fear content is disso n an t and im m obilizing to the existential-operant process. F e a r in throat experiences as shock in the im m ediate tim e fram e and is a feeling to be avoided, if possible. Fear has m ore p en etratin g visceral sharpness than any other em otion, and thus causes dissonance to his quadrant. Fear o f fear can close dow n the existential-operant perspective. Fear can im m obilize.

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With an expectant hopefulness, the empath is present with full sentient openness and emotional attuning to the moments. The best laid plans and well intended projections o f the quadrant are somewhat easily dissuaded by being emotively caught up in the stimulus o f a moment that can clip an hour or more before the plan is remembered again. The existential operant style focuses on present impressions as the most significant way to experience self-awareness. There is a clarity o f yesterday, today and tomorrow as having some linear progression, with today being the most current and real. Accomplishments or traumas o f the past are not regularly carried into the current perspective, and long range foresight is often cloudy without specific goals. The present or current emotional status usually seems the most real. Thus, the quadrant is often willing to give the benefit o f the doubt to any sincere seeming gesture o f others, regardless o f previous difficulties. This gives the quadrant an optimistic preview o f intimate interactions that allow for growth and change, and a sometimes repetitious replaying of interaction problems without past history used as an insight base. It is the empath person who most easily lives within the current moment, emotionally visualizing the present with enlivened meaningfulness. The days are full o f ranging emotions. The images o f the living are full o f descriptive color, form, texture, and emotive content. Process Acumen The intrinsic process modus operandi resulting in a particularized discriminating acumen about others and events is empath-impressioned ponderant visualization. The empath person can seemingly try on others affectations and emotional modes with body sensible imprinting, and then ponder upon how it would experience to be in the emotional circumstances. The what it is of personality affectations or emotive postures form clear visual images of others and events. The ruminating appraisal on the emotive demeanors of others first likens to self associational comprehension, and then broadens the ponderance to reflect on the image o f the situational aura or contextual mileau surrounding the personality affectations o f other. Unlike comparisons with a one-up or down criticalness, the empath person is likely to initially over identify with the emotive expressions or attitudinal affectations o f others, according genuine motives and feelings until proven otherwise. If intent or subtle sentiment undertones o f others evades the process acumen, the actuality of already expressed emotions do not. The picturing clarity produced by the ponderance allows for an accurate portrayal o f the gestures, verbal tone, comportment, tactics, and guise that others presented in a given circumstances. The ponderance gives a considering judicious perspective on the consequences o f the emotive behaviors of others in a situation. In the be here now mode, the empath is engaged in all the actuality of others emotiveness in both an as though it were me or it is indeed happening on my very body. Empath people often image themselves by adamant personality personalisms such as: I am a loving person (rather than I currently am in love); I am an anxious person (rather than I am picking up tension in the room);I am a sensitive person (meaning I am defensive at the moment);etc. The usual and

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frequent contents of emotion make up self impressions. Unusual emotive states are tried on with affectations and emotional demeanor to see how they fit with other ideas about self image. Pictured impressions o f others are composed of the body appearance, emotive expressions, affect tone and personality distinctiveness of others. After a series of empath-impressed emotional imprints, a composite whole o f the person will be visualized with strengths being the usual and frequent affectations, and the weaknesses being the out of kilter emotiveness. In that manner, this quadrant makes complete pictures o f the emotive-portrayal o f others. The absolute lucidity o f a pictured portrayal of the emotivity o f people, places and events is the gift o f impressioned visualization in this quadrant. Because the empath person does not often pick up or concern itself with the character or intent, the eyes can see with unmuddled clarity the glow and sheen o f the actual vibrancy of others and of places. The actual facial expressions, the change o f mannerisms, the affective form that the emotiveness takes, all convey a schematic picture or likeness to represent the emotional personality of specific people. Texture, form and color have distinctive vibrancy in the preview o f empaths. If the conceptual essence o f a forest is not readily grasped, the visualization of each tree is vivid and graphic. Combined with the empath-impressioned sensitivity, a portraiture o f individuals and interactions, of places and events retain graphic emotive detail. The effervescent quality, the penetrating intensity, the emotive-disquietude and the ranging fervor of others are visualized. The changing pallor, the vigor o f the flow between people, the luminousness and sometimes even coloration of aura jumps into the visual perspective. Reaching out to pull in the emotional impressions, the empath person eventually creates a complete three dimensional composite of people, places, and events. Though mostly subliminal in regular interactions, the empath can re-picture an emotionally laden circumstance, seemingly upon cue, as though storing affectation details in the back o f the head for the rainy day when the astute graphics are needed to clarify communications. The empath-impressioned ponderance produces an ability to interpret and diagnose the affectations and emotive quality o f people and events with elucidating visual recall. Underlying the usually accommodating and sensitive appreciation o f affective modes of others is a perspicacious picturing clarity generated by the empath impressioned ponderance that can generate a distinctive openness but also a sword of frankness that speaks to the what it is, having accurately pictured the form, tone, affectation, texture, motion and emotional content. The Characterizing Value Principle The value construct o f each quadrant is the process mode that acts as an inherent principle built into the manner in which each quadrant perceives the world; it provides an internal standard by which our own inner self emotionally judges ourselves. The basic energy absorption by quadrant that creates the inherent value construct is the result o f the subjective sentient nucleus experience. It is not a cognitive process. Though we may all wish to be judicious, pondering each emotional situation with openness, only the empath does this naturally. The quadrant has a distinctive openness to each person or

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encounter as initially presented. Only the continual recreation of unfair emotive negativity will stymie the as though it were me in the sentient nature to receptively outer body soak up the emotive expressiveness o f others. The extending openness expands the empaths own understanding of her/himself, as empaths rarely fail to see something o f themselves in anothers situation or circumstance. As well, the emotional impressions give substance to the visualizing detail, that when put together form keen conjectures about the nature, complexion, shape, and status o f people and events. The judicious clarity can slice through other emotional and mood stimuli to feedback the behavioral modus operandi o f others, having pondered each persons situation as emotionally presented and, in fact, empathically emotionally felt. Judicious openness is an intrinsic standard that often propels the empath to speak or act to set the order o f interchanges and events on a reasonable emotional level, where open regard can be accorded to everyone. Empath people can be very unfair about people or events to which they have had no exposure, but faced with the real life actuality of another persons feelings, they must act with responsive, if pondering fairness, or else be gunked with self reproach. Such weighing judiciousness has its foibles. Empath people can keep accommodating the same interactive situations with the same people over and over before self assertion is made. This quadrant hates to think o f itself as having been unkind. Though most warrior-like in clear victims vs. villains situations, helpless quandary and over optimistic projections can operate in pendulous cycles until decisive candor is finally asserted. In this quadrant, the opposite o f empath-sensitivity and open judiciousness is not just unfairness. The person can become emotionally vindictive. Judicious openness is a value principle inherent in the energy perception. It cannot be eradicated without shutting down the ME process acuity, and justifying an indignant acidness, using remembered pictures to stab the feelings o f another. It is the immediate empathic openness combined with a picturing ponderance that allows for a judicious value principle to exhibit in this quadrant. The judiciousness is part of the process style. MOOD-VIBRANT QUADRANT PUISSANCE GLOSSARY OF TERMS apparition-like- the experience o f flaring expansion of the sentient self off the front o f the physical body. attitude-tropic- tending to change and alter in responsive and spontaneous posturing to mood stimulus undercurrents. authenticity- attitude responses conform to mood content being experienced. buzziness- a social vibratory social stimulus or esprit of heightened mood-sentience. hysteria- like fretfulness- sensory excitability and body chafing crankiness. I

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mood commutation- intermeshing vibes of others with self-felt vibes until such stimuli are converted to a distinguishing full blown mood content. mood presentiment- a sensory mood pick up or feeling that something will or is about to happen (premonitional feeling). mood undulations- fluctuating or wavy vibrational motion of buzz-like stimuli in the atmospheric aura surrounding people and events on the net. ossilations o f moods- variations in mood content. over distension and phobic-like withdrawal- to swell and expand flaring energy stimuli in front of the body resulting in an end point to the boundary extension which then diffuses and recoils the mood back on oneself, causing a desire to physically and/or emotionally withdraw.

Introduction
The mood-vibrant quadrant experiences an internal vibrancy in the lower abdomen that can emit outward as much as a foot or more of eros radiations, while an inner stomach church sometimes pushes up on the mid chest heart area, causing a puffy portent ball to flare out from the upper chest. A zinging buzziness up the back and from the elbows to the wrists seem to hold this enlivened vibrancy on a sentient skeletal frame, as the experience of self is almost apparition like, i.e. flaring in energized expansion in front o f the body. The eyes o f a full mood-vibrant person flash outward with extended sparkling vibrancy, and the un-thought out authenticity can sometimes experience like following her/his mouth around the world. Otherwise the head, neck, and face can seem empty o f energy-stimulus. (Having nothing to do with intellectual brightness). Interjoined to the atmospheric aura and to the life force rhythms and to an emotional attachment from the stomach, the experience is more we on a string than an I to you self-awareness. The mood vibrant type projects full-fledged attitudinal postures to demonstrate mood-reciprocation with the vibe. Full blown mood manifestations are the vitalizing emotional sustenance o f this quadrant experience. The energized quadrant puissance picks up the vibe, meshes the vibe stimulus with its own visceral buzz-like emanations, and commutes outward a resonant full mood content. The mood content is an enhanced version of the initial stimulus. Mood is an overused word to describe various states of body awareness. The mood vibrancy of this type has no similarity to fight/flight, or body well-being or body malaise states of the I. Nor is it comparable to the lumpy emotive states that gunk over energy vibrancy in MYSELF. To this type, good mood is the full pleasurable radiation of the tie-like tentacles from the lower abdomen, and zestful attachment from the stomach, puffing up the portent ball on the chest with the life-force aura that is impassioned with affiliation bondedness. Bad mood is a fretful chum or gnawing agitation in the lower abdomen and stomach, creating a disagreeable urgency on the upper chest, that begs to pop o ff. Mood-vibrant people are not only receptive to mood, they are often infectiously mood producing, emanating vibrations onto the net. The mood-vibrant quadrant expansively flares

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energy half off o f the body. There is an inherent anticipation to reach out and meet the stimulation or vibes o f others that makes the energized state always experience as slightly ahead of the moment. Premonitional sentience is not just imprinted as in the sensory reflection o f the empath, but commuted to full energy flaring moods. The pulsations o f stimulus are inteijoined with the tie-like tentacles from the lower abdojnen, and when pulled through the stomach become commuted to the particular full mood-inflection that is warranted by the underlying vibe-like undulations. The stimulus nature o f the affiliational bond expansively readjusts the mood-complexion o f the type. Current mood presentiment, an intermediate medium-like replication of the most prevailing pulsations o f people, places, and events, and a newly commuted full blown mood expression are the three tiered stages o f picking up the whats up pulsations from the atmospheric aura. Mood vibrant people can actually temporarily replicate the most vital pulsations o f others or of groups. Persons whose mood-tenor is out of kilter or unusual to ordinary pulsations of vibrancy can temporarily permeate the mood inflection of this quadrant in a premonitional replication o f the dissonant or extraordinate stimulus. The who or what o f such mood inflection is never very clear, but the anticipatory apprehension can give the quadrant acute presentiment about people, places, and events, before any factual data confirms the perception. Drawing in, heightening, and radiating outward some mood or attitude is a flaring body infusing and lower abdomen viscerally intense experience of somethings up with others and events. Impassioned mood occilations from passionate attachment to tempestuous anger to cranky fretfulness exudes into the atmosphere with full mood potency o f a buzz-like animated charge. The affectual tie-like commingling is not a process that can see others and events with an equal openness. Rather, verve or passion and ardor of others has a drawing power, even if it holds potentially negative content. It is difficult to disengage to a separate self observor for the mood vibrant type. Friends, lovers, children, pets, plants, and job are part and parcel of self image in a perceptually attached manner. The vibrant connection to specific others is not only induced by physical proximity, the mood-vibrant person can feel pulled, as if on a string, if something is out of sorts with significant others. The somethings up pull, and the mood tie to the undulations of the atmosphere, give the quadrant a perceptual flow with impending fortune of whats up with others and events. The energy is extremely perceptive to the life force resonance and mood inclinations o f others. There is a real permissiveness to the expression of moods by others, and a bit o f contemptuousness with affectations that seem to have no vibe-like charge. There is an element o f natural possessiveness in the quadrant that is a product of the tie-like affectual inter-connection. Combined with an eros appearing nature, the quadrant generates spice and vibrancy to interactions or the opposite. The quadrant can overdistend and thus withdraw attentiveness and affection ties with the same rapidly with which they generated enthusiasm. Reasonableness is not a product o f this energy state. The ardency of attachment from the stomach is often exhibited, but without the persistent deep-felt quality of the sentiment-absorbent person. The flashes o f

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intuitive insight relate more to somethings up in the near future rather than to long range character predictions. The quadrant is the resonant spontaneous actor, exhibiting by moodcommuted attitude the sensory life force string that links us all to a common net. To be sure, many humans act moody in an I to you manner, but such is not the intent o f the mood-vibrant type. The demonstrable full mood resonance is an authentic expression and is as mood permissive to others. It can be vibrantly mood infectious. It is we on a string related. Temperament Mien It is the nature o f the mood-vibrant person to both stimulus interweave with the life force vitality in others, and to produce the chemistry of alluring eros, rhythmic current, and spontaneous inspiritedness that generates the espirt dcorps that adheres people together. Mood-vibrant people are lured by the verve and vivacity o f people, places, and events, but rather than be empathic to the emotive aura, the temperament mien is attitude-tropic. By obvious posture and body positioning, this type o f person attitude demonstrates the impact of discordant mood in an obvious attitude-inclination, whether or not such pulsations have appeared in specific affectations or comportment o f others. The attitude posturing is spontaneous and resultant of acute mood presentiment (sensing and feeling that something is about to happen). Mood vibrant people not only read the underlying mood o f stimulus undulations, the pulsations are readily full mood commutable. Picked up is the degree of enlivening force, and particular mood quality (anxious tension, urgent intenseness, contentious discordance, estranged disaffection, cross-currents o f friction, stiffening compression, buoyant disburdening, fermenting fervor or desire, burning sentiment, etc.). That is to say, it is not what it is that the moodvibrant perceives, but somethings up in the exogenous atmospheric aura that generates the reciprocal full mood in her/himself. The tropic-lure with the vibes of others, as well as, the atmospheric aura intermeshes as part of self-mood, and radiates outward as a heightened elan o f mood with a viscerally aware body coiling readiness to respond. A pop off5 of the portent ball is the spontaneous mood response to both good and bad vibes. Such initiating or provoking mood expressions are not always culturally acceptable. A postured attitude reflects the body-felt responses, whether exhibited by curling the body, by shaking one leg vigorously, by holding an arm tightly over the lower abdomen, by turning and twisting the body away from the direction that the dissonant vibrations are being produced, or by spontaneously reacting to the mood undercurrent through reflexive facial expression. A postured attitude often precedes actual exchanges of emotive affectivity, and can be an in advance preparation for the mood presentiment picked up prior to the contextual situation or actuality o f expressiveness of others. It is as though the tropic-lure causes the mood vibrant person to live on the forefront edge of mood premonition. The posturing projected attitude o f this energy type has a spontaneous and vissitudinous adaptiveness to the changing ossilations of mood undercurrent. Before the undercurrent of mood pulsations appear in affective comportment and emotional expressions o f others, authentic or attitude expressiveness manifests in the mood vibrant person.

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The energized quadrant is like an elastic spring. It can coil tight or distend to flaring expansion, but this bounciness o f repurcusive mood never leaves. By attitude the quadrant may recoil^ shrink, wince, or duck to avoid being inteijoined in mood stimulus but will always rebound with reverberating mood retroactions. Always slightly ahead in mood premonition, the changing quality o f attitude expression can seem very out of context at times. The somethings up is already sentient-lived, before specific emotional expression surfaces in others. The attitude tropism is always related to some mood presentiment with the pulsating vibes o f an atmospheric aura. The stomach ardor is the measuring rod for distinct predilictions about people and places. Though stimulus inteijoined from the lower abdomen to the pulsating vibes of groups, and o f places, it is from the stomach and portent ball that distinguishable likes and dislikes either draw the quadrant toward or repel the quadrant away from specific interactions. The synchronization with the vibrancy o f others infuses mood outward onto the string o f mutual life force, contagiously infecting people and places with zest, verve and ardor of uplifted mood, or the opposite. The quadrant can dampen the vibe of the net with a drippy blanket o f mopey gloom. Both good and bad moods can be attitude tropic and mood exhibited. The mood undulating presentiment has premonitional acuity. This type projects attitude predilictions induced from feeling judgements in the stomach, that sometimes puffs out the portent ball at the upper chest. This process can incite temperamental appearances. Tactfulness, timing, patience and fairness are not necessarily attributes of this quadrant. Active listening and pure empath reception without an expanded sentient and mood commuted reciprocation is exceedingly difficult. Filling up and spilling out the mood has a vibrant authenticity of visceral inspirtedness. The temperament expressiveness is mood permissive for others, because o f the authentic nature. Autonomy is always buffeted by the winds of atmospheric mood cross currents, but this does not usually induce a feeling o f being overwhelmed (very distinguishable from other quadrants). Rather the quadrant can experience her/himself as overdistended. With the rapidity o f a hot air balloon fizzling, the spontaneous intensity of passionate attachment, zestful excitement, or ardent mood-tone of angry, sad, fearful, etc., can dissipate with involuted disengagement. An obvious posture o f withdrawal o f sensory stimulus from others such as falling asleep at a party or totally disengaging with phobic-like sentient withdrawal are examples of mood overextension. The mood vibrant person resembles the matrilocal version of Aphrodite who was bom by the gentle winds on the eastern sea, so graceful and alluring...that the Seasons rushed to meet her. ...She wandered over the hills and plains, seeking out all living creatures... and magically she touched them with desire... and everywhere drew forth the hidden promise of life (Sprentnak, 1978, p. 58). Both alluring and tropism allured by the esprit in others, the mood vibrant type often generates the heightening of stimulus pulsations among people through spontaneous and peppery or impassioned mood releases. Mood vibrant types can appear with a sometimes flamboyant or flashy sparkle that penetrates the mood aura, and illuminates the undulations of the suffusing string of life force vitally that interconnects us all. As patriarchal tradition recreated Aphrodite and made a foolish and futile

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attempt to fit he rout with a husband (Sprentnak, 1978, p. 55), so the pan-like eros animation of mood and attitude tropism has grave difficulty fitting the allure of the buzz for others into specific boundaries or cultural norms such as marriage, monogamy, or even predictable routines. Seeking impassioned enchantment, while following some socially acceptable mode o f lifestyle, can remain a lifelong nemesis for this quadrant, since passion is more easily found in group causes, social gatherings, or spiritual outlets than in singular individuals. Time Fram e Relatedness The mood vibrant type by sentient affectability, perceives time ahead of the moment. Anticipatory mood sentience precedes the actuality of many encounters or interchanges. Rather than be excited when at an event, anticipating the event arouses mood exhilaration making the actuality of occurrences less momentous than the forward looking enlivened sentience of living out the future in the present. The let down of the moments is soon relieved by anticipating the next encounter or near future event. In effect, the mood vibrant type lives slightly in the future by mood. The visceral sentience of mood build-up is somewhat near future presentient, and so impassioned mood projections often precede actual interactions. What appears as pleasure seeking that vitalizes eagerness and maximizes esprit in others can be as flat as champagne left out too long as the moment o f here and now actuality descends. By the time reality has landed, the mood vibrant person can be off on a new quest. This sentient type most needs to anticipate near future events or new challenges to bring the energy to full liveliness. The anticipatory sentience can pick up mood emanations of others, beginning in the lower abdomen. Apprehension in an undercurrent o f mood, aggravation when tense dissonance exists but has not surfaced, and impassioned ardor when sentiment is intense in others, but not yet expressed, are all common presentiments. Sentience on the portent ball on the upper chest can become flaunting impetuousness or the sentient draw to the verve of someone; constrained gloominess about a sad mood picked up from others; panicky fretfulness about the dissonance of mood undulations; troubled portent that anticipates some extraordinate danger. Any of these moods on the portent ball can demonstrate in the attitude posture of the mood vibrant person. The anticipatory sentience can also pick up unusual undulations of stimulus, somewhat before any demonstrable or specific event would precipitate the feeling. Almost as though the quadrant is living slightly in the future, a presentiment about a person, place, or event that can give perceptual insightfulness about the mood state that will surround an event, or the mood content that someone else will demonstrate. Operating from pure perception the mood vibrant person can sometimes predict near future mood-sentience of others. The quadrant can, like someone two moves ahead, counter an attitude of someone even before it has surfaced, or support what someone is about to express, before it has been made verbal. Always slightly projected forward, the quadrant is often in mood-sentient readiness for what is about to occur. Anticipating the mood-tenor o f people, places, and events with full body sentience is usually a prelude to full mood commuted expressive attitude. Hurt, however, cannot be anticipated, and when assailed by a hurtful exchange, this usually vibrant quadrant can suddenly become smallish in appearance. The tie-like emanations that reach out to interjoin to the stimulus vibrancy of others will snap back like a rubber band on the body.

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The usual ease to an attitude posture in resilient readiness to what has already been mood anticipated will be replaced with vulnerability. Hurt is the only stimulus affectivity that cannot be picked up from the mood-tenor prior to its expression. The anticipatory mood sentience generates premonitions about others, events, or places that is often acutely discerning. The anticipatory sentience is a perceptual aptitude that can ever develop in the ability to recept premonitions of mood-tenor from phenomenological pulsations of persons, places, and even objects. Process Acumen The process acumen inherent in the mood vibrant type is mood-undulent presentiment Thp mood permeation o f others co-mingles with the mood vibrancy of this type. The ability to pick up stimulus undulations and commute them to full moods means that the quadrant carries the presentiment o f the pregnant vibrations that have as yet surfaced. There is often an impelling urgency in the mood vibrant type to externalize or cathect a release of the mood vibe to match the mood content that is generated in her/himself. The impelling motivation is increased when extreme tension or crosscurrents of friction are part o f the presentiment. Mood flatness or lack of stimulus undulations are equally disconcerting to the mood vibrant person, and she/he will crank or fret until the mood o f others has vibrancy. Or she/he will infuse the atmospheric aura with spontaneous motivating zeal. The mood vibrant person has an impelling desire to heighten the stimulus undulations. In a good mood, the mood vibrant person enhances and edifies the stimulus of human groups with a spontaneous sense o f humor, an esprit dcorps or motivating zeal, or an antimating sensuousness, or an impassioned ardor, or an imminent agog about coming interactions and events. In a bad mood, the mood vibrant person may crank out fretful worry, arouse others with apprehensive misgivings, provide a wet blanket of mopey gloom, or fitfully blow up irritability to a flaring tension edge. It is in the nature o f the mood vibrant type to enhance stimulus undulations to mood permissive esprit. On the flipside, the distillation of discordant pulsations to a bad mood reciprocation cannot be avoided. By mood content, the mood vibrant person depicts the potential for harmony or for tension o f the cross currents that as yet have not manifested on the surface. Whether for better or worse, the perceptual interweaving o f vibes with the net impels a commutable mood, heightening stimulus undulations to illuminating salience. The quadrant operates as an initiator to more authentic human exchange and esprit dcorps via full mood inspiritedness. Once having heightened the mood intenseness, the mood vibrant person often has little follow through on processing the now up-fronted emotivity o f others. The be here an now of the empath evades the process perspective. The presentiment can also be composed of out of kilter mood phenomena from the atmospheric aura o f the net that may experience in strange feelings. Unusual pulsations can create a premonitional medium-like replication of mood inflection created by the cross current undulations. Medium-like premonitions of life force rhythms or specific person pulsation

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oddities are possible. The energized mood shape and feel o f stimulus has a wide range in this sentient types pick up acuity. The premonitional perception of the net commutes to a full mood of heightened stimulus acuity. Some spontaneous expression will manifest in the mood vibrant person usually with discerning perception. Such perceptual discernment o f the undercurrents of pulsations o f the vibe has a divining lucidity. The ability to infuse vibrancy into the mutual life force string when mood propelled has a salient influence on the mood tenor of others. Whether heightening the mood, or pulling the mood tenor down with fretful or mopey affect, this sentient type has a distinctive mood infusing impact. Divining attitude predilications from the pulsations o f people, places, and events has a premonitional astuteness unmatched by other types. If almost never clear about the sequence and order of occurrences, nor able to repicture or empathically attune to the what it is about specific others, the undulant presentiment has remarkable perceptibility. The Characterizing Value Principle Mood vibrant people have an inherent tie to the inspirited authenticity of others and events, motivating an enlivening desire for mood commutable spontaneous reciprocation. When the behavioral affectations o f others and events conform to the underlying mood pulsations, mood vibrant people trust the interactions as authentic. When the cross current undulations are not reflected in facial demeanor or emotive expressions o f others, it experiences as mood dissonance. As long as someone acts in keeping with the mood tenor that the mood-vibrant person picks up from her/him, she/he is prone to trust the person as authentic even if the mood tenor is frantic, tense, or volatile. It is the verve, the vitality, the ardor, the rhythmic stimulus that draws this type and impels the desire to activate mood authenticity in return. The value of inspirited authenticity in mood vibrant people can demonstrate in an expressive mood veraciousness, in an unfeigned naturalness o f full blown mood, in a spontaneity o f ardor and in a flaring energized attitudinal posturing in response to cross currents of moods. The spontaneity o f this type can make mood infusions seen genuine to the inner nature even when thoughtless to others. When mood vibrant people are unauthentic to felt mood pulsations, they experience a snapping back on themselves o f revulsive constraint or repulsive icky disgust. The revulsion can actually make this person look smaller as though all vibrancy has suddenly diffused. It is authenticity to the mood undercurrent that propels the inspirited genuiness o f authentic response, or wraps this type into a ball o f attitude revulsion. Getting something off the chest can lack tactfulness. The inspirited authenticity, however, demonstrates in changing attitude predilictions that cannot be masked. The pick up o f the vibrations o f others either generates a strong positive predilection, or a dissonant negative predilection that demonstrates in body posture and facial expression. Being true to the underlying mood is extremely difficult to avoid. The underlying mood impacts so strongly in expanded

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sensorial emotion flaring from the front of the body, that following ones mouth around with unthought out veraciousness can be hard to contain. The need for inspirited authenticity can be disconcerting particularly with close attachments. The mood vibrant person demonstrates impassioned fervor that can exhibit with possessive edges. After a period o f mood inteijoining, however, the same person can act mood deflated. Comfortable companionship can seem to smother the inspiritedness o f romantic ardor and can convert to mood depression or mood disquietude. Relationships that have some jangle, tension, and pendulous ossilations are often preferable to everyday regularity. In the face o f jangle, the inspirited authenticity can pick up and act with spontaneity, relating to the verve and vitality of the other person. The transitory nature of the mood sensory process can exhibit with some interpersonal inconsistency in intense one to one relationships. Mood vibrant people do not just become inauthentic if they do not utilize the inherent values principle. They become excessively covert and deceptive, debasing the trust others have in them. To live without the inherent value principle is to live without use of the process acuity. The mood vibrant person becomes mood flat and very discontented and the facial countenance become hard looking.
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Often in love with love, the over projection o f romantic attachment and the mood changing undependability, can make the mood vibrant quadrant erratic as lovers, but impassioned and attached as friends. As mood permissive as they are mood changing, the quadrant allows a wide range o f mood affectivity to be expressed in others, and an encouraging mood expressive permission with the infusion of spontaneous vibrancy for others. The mood vibrant person feels most surreal when the exogenous life vibrancy is excessively calm, and others seem remarkably self contained. This lack o f mood that allows for no inspirited authenticity can generate terrible fret. Making mountains out of molehills the quadrant will exaggerate concern over how she/he is being perceived, and worry with fretful anxiousness about insignificant issues. The what something is is extremely difficult to discern, and affectivity without the pulsations o f mood cannot be interpreted. Quiescence can seem very stultifying and oppressive to this very vibrant energy. In the face o f real tension, the mood vibrant type comes to the fore with rapid perception that triggers quick on target premonitions and inspirited attitude retroaction in regard to others and events. The quadrant often has the most flexible mood permissiveness for others to be and do as inspirited emotion dictates. So long as the mood tenor has vigor and verve, the mood vibrant person will read it as authentic. Kindness is less important than being mood genuine. Mood vibrant people encourage others to be mood authentic. In return, mood vibrant persons are always pressured to reveal the mood of authentic inspiritedness in themselves, even if it be by attitude proclivity. SENTIMENT ABSORBENT QUADRANT PUISSANCE GLOSSARY OF TERMS Ardent doggedness- a self infusing inner burning fervor of perservering persistence.

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Creative emotional intenseness- an inspiring heart-felt deep emotion that strains for manifestation in some form. Emotional engrossment- engulfing preoccupation with fiery stimulus intensity until the emotion converts to a distinct radiant sentiment within the upper visceral body. Emotional ethos- the inner emotionally indelible knowing o f the changing range of feelings that exist within others and that are felt in major life passages or a particular life crisis. Enkindling retrospection- fanning the fire or enflaming to fiery sentiment past emotional experiences until past feelings are brought to the present by musing meditation. Incandescence- to radiate intensity from inside the heart felt body boundaries with fiery ardent sentiment, until it increases to glowing specific core feelings. Lucence- transmittable wanning glow o f a deep hearted sentiment. Penetrating fervor- an emitting force from deep within the upper body that generates steaming fieriness of rave-like anger and/or pervasive warming compassion that profoundly inspires or effects the core feelings o f others. Consuming contrareity- consuming and ardent inner musings that can appear as unwillingness to accept dictation or advice, even when helpful. Introduction The refined sentiment or core feeling underneath emoting behaviors is what is charged to fiery acuity from the stomach through a deep tube in the mid chest heart area, extending into the upper chest o f the sentiment absorbent type. Deeply felt and emotionally distinct sentiment charges ardently intensify within the upper half of the body. The heartfelt core charges o f emotion of some others or underlying some events and circumstances penetrate through the stomach to infuse deep inside the heart and chest with blazing vibrancy. The muse ball often masks the internal intenseness with a facial guardedness while a chum o f other-directed speculation on the why and what for seeks insightful rationale for the cause of the feeling. The muse ball produces concentrating stimulus that, when combined with the introspective intuition of the upper chest, gives astute comprehension of the emotional motivations of others. Love, hate, anger, joy, hurt, fear, and sad are each distinctive feelings with clearly distinguishable emotional colorations within the sentiment absorbent person. The core sentiment exists deep inside the upper body trunk from the stomach, burning in the heart tube, and filling up the lung and chest area. The self infusing fiery intenseness can sometimes feel out o f step and tune with the social mood or light emotive intercourse of others. Along with being ordinarily unreceptive to the stimulus buzz or mood vibe, the felt experience of sentiment absorbent people is that most social interactions are not genuine to real emotions.

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The quadrant puissance is to trust the perception that when core feelings are genuine, their right to exist must be emotionally confirmed or supported. Trust in their own inner felt experience o f deepened emotional ethos is the primary energy tie that sentiment absorbent people have to others as they dont have much vibe attunement. Although the environmental aura can look grayish from the eyes as opposed to the vibrant sheen observed by empaths, the feeling intensity o f refined sentiment when ardent inside others draws the sentiment absorbent person to lend a warming presence or intensive emotional backing. As well, there is an intense affinity with persons being subject to humiliation or lack of dignity. This will rouse intense anger within the quadrant, and impel them to speak out, even when unadvisable to their own well being. The quadrant can extend and help to absorb grief, anguish, rage, et al, with inteijoining solidity. Deep feelings are neither overwhelming nor frightening to this energy type. Emotional underdog situations can spark intense fiery rage at the perpetrators. Having a volcano deep within the upper half o f the body is not ego dissonant to this quadrant. The fiery rage generates creative intenseness and motivates the sentiment absorbent person to interact with others in a causerelated fashion. It does not induce hostile or out o f control behavior, for anger is very ego resilient to this type. Emotional ethos, i.e., a range o f distinct and distinguishable feelings from hurt to love, seem already self existent within heart tube of the sentiment absorbent type. A specific feeling can come to enlivenment in response to events as though triggered by a patterned code in a combination safe. Some preconscious emotional standards within the body seem to already exist in the smoldering embers. The degree, the intensity, the exact emotional coloration comes to flaming enlivenment as the sentiment absorbent person ingests the core emotions of interactions.

Heartfelt love blended with radiant compassion in the full chest is the gift of this energy blend. \ Heart felt anger to volcanic upper chest burning rage can be a somewhat regular sentient state at certain life stages that is much more likely to induce muttering to oneself than acting out. The exception is that if an underdog situation warrants, the sentiment absorbent person will speak out j or defend another without concern about personal consequences. Heartbreak, or feeling the tube break inside can happen a number of times. Devastating hurt can be felt for months each time. Hate can stick out like a sword from the heart tube, and intense dread burning on the chest is this quadrants version o f somethings up All but heavy o f heart sadness or disappointed are absorbed without ego dissonance. Sensory buzziness on the body skin or felt in the lower abdomen are very rare experiences. The vibe used as a social barometer by the other three quadrant types simply is not a usual awareness to the sentiment absorbent type. Wearing sensory blinders along with the consuming emotional absorption process can seem to give the sentiment absorbent person a bit o f a maverick appearance that is modified by the deep warming luscene. The dance of the eyes and warmth o f the smile can generate a warming sentience in others despite the social akwardness that can sometimes haunt this quadrant. The engrossing sentiment intenseness is connected by ardency to individuals, causes, and always to underlying emotional ethos. A situation that generates the glowing embers to enflame inside the sentiment absorbent person initiates a pluckiness to rescue or support in underdog situations that can look both courageous

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and foolhardy at times. Rarely does the quadrants own social well being trigger the same burning spunkiness, and there can be a self defeating edge to the energy type. It is all part o f the beat o f the inner sentient drummer to which the sentiment absorbent type steps. The sentiment absorbent person has absolute clarity of what is the feeling of love, separate from happiness, comfortability, or sexual pleasure, and absolute murkiness about the vibe-like social rapport and lively emotive animation of others when no core sentiment seems present. There is some intuitive character depth perspective from the upper chest but with no third eye to see where something came from or where it is going. There is the spunkiness to stand alone for an emotionally felt cause with an ardent persistence to see it through, and an oft-felt fearful reticence about what is simply within the spirit of sensory adventure to others. As feisty as the ethos, she/he can be as apathetic about self asserting for her/himself. The sentiment absorbent person comprehends the feel good or feel bad o f situations with relative ease. The absorbing clear cutness of sentiment is always relatively distinguishable. This person usually is not confused about what she/he is feeling. Temperament Mien The sentiment absorbent type is ordinarily sparked by an inner current rather than recept exogenous mood stimulus in immediate contexts. The muse ball is the least externally responsive of all the reactive balls. Though the energy vibrancy is acutely ardent or intense inside the body, the way to release emotions outward does not have the fluctuating versatility o f the other quadrants. The mid-tube at the heart can penetrate the net with lucent warmth and steadfast emotional understanding, but otherwise anger can smolder and hurt ache deep within, without much expressive affectation. Full intensity occasionally can come pouring out with rage and aggrieved that have for all time overtones from the full chest, but this is not the usual expression. The internal intenseness is not exhibited in temperament mien by empath sensitivity or changing moodiness, but rather in the ardent doggedness with which sentiment absorbent persons proceed to the inner drummer regardless of other mood stimulus or external pressures. Everyone is, at times, stubborn and obstinate, but ardent doggedness is more like persistent endurance and steadfast sentient tenacity. Feeling self infuses from within the heart tube about those things that catch the imagination o f the muse ball or relate to living through emotional ethos passages. There is an unwavering directedness, a staunchness o f determinism, a single minded concentration that glimmers through other comportment and affectations. If inner emotional intenseness is generated by underlying ethos and sentiment, the willingness to weather a bumpy ride of interactive intimacy, once committed, can look unwearying. It is the distinctive gameness o f this type that can give an ardent settledness to the demeanor despite other pressures and an unflappable intentful focus despite external sanctions. Before the Greek goddess Artemis was turned into the patron of the hunters by patrilocal revision, she was both the nurturer and the goddess of untamed nature who lived most apart as the most virginal o f all the goddesses, and whose tie to the moon could bring secret knowledge and inspiration. (Spretnak, 1978, p 63-64). The body houses the burning embers of

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the sentiment absorbent type as though within thick glass walls. It simply does not allow for the easy emoting expressiveness o f the empath and mood vibrant types. The sentiment absorbent persons energy lives the most within the upper body confines, and with the least social stimulus receptivity. The experience requires the sentiment absorbent type to operate on pure trust that the core sentiment they are feeling about an incident or circumstance has some validity. When they do release the fire-like internals, an integrative and inspiring intenseness o f emotional insight can pour out, revealing the deeper sentiment motivations behind more usual emotive affectations o f others. In ancient religions the moon priestesses like Artemis were called virgins, not because they hadnt had sex but rather the term virgin meant not belonging to a man - a woman who was one-in-herself (Sjoo and Mor, 1987, p. 158). The sentiment absorbent person lives most apart and one-in-herself or him self by energy elan. The emotional ethos barometer from inside the heart tube is what gives a certain staunchness and emotional solidity to the quadrant. The energy type can encompass or tame the raw feelings of others. In smoldering ember form, the core sentiments already exist within the sentiment absorbent person, providing a consistent ardent base from which to enkindle specific feelings. Ardent doggedness is the temperament mien reflection o f the embers that emanate from deep within. Time Frame Relatedness Sentiment absorbent people do not often emotionally anticipate the future, except for dread burning on the chest. The self-existent fieriness from the mid-tube at the heart generates retrospective enkindling intenseness. When this person loves, the ardency generates out in the heart-tube with steadfast consistency, often growing more intense regardless whether the relationships are happy or pleasurable, comfortable or fulfilling. It is enough to feel the devoted fieriness that can regenerate itself over the years. Only too many hurts or heartbreaks that physically snap the inner tube in pieces and generate a severe toothache inside the heart will release the rekindling ardor from self infusing for that person. Others may have felt at least once the snap of the tube at the heart generating heartbreak, but devastating hurt is part o f the nature of the burning range o f feelings o f this quadrant. The fiery warmth self exists in the sentiment absorbent person and needs only some issue or someone to capture the imagination o f the muse ball to enliven the feelings. So it is with anger, hurt, fear, joy, and even anguish or hate. Each time the emotion is heartfelt, it rekindles the intensity o f past feelings. Retrospection can generate past feelings to .current fiery intensity, so that the present is always a compilation of past emotions brought to the minute. You do not just hurt the feelings o f the sentiment absorbent person. Rather a process is generated of introspective recreation o f all the past times that the feelings were hurt, until hurt infuses with fiery intensity to the present, planning to self exist for a period of time. The sentiment absorbent person is not hurt easily as is the feel ball of the empath. It is rarely a particular instance that hurts the feelings but rather something that is a reminder o f old deep wounds that restabs the heart, and retrospectively recaptures and thus enkindles to burning aliveness the old sore as though scraping off scabs to create a full blown wound. Thus, hurt is always somewhat after the fact o f the particular encounter, and deeply heartfelt.

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Intense ardent emotion after the fact is a way of life to the sentiment absorbent person. Retrospection in the inside of the upper chest resorbs previous core sentiment and emotional ethos while similarities are distinguished from differences about an interaction in analogous introspection. Retrospection gives the quadrant an internal discernment of the emotional motivation or sentiment intent behind the specific content, exact affectation, or emotive tonality of others. Sentiment absorbent types can wake up with anger burning in the midchest about something that occurred several days before. Anger in the heart is an actuating force that urges engaging and interacting much as hopeful expectancy is to the empath and fretful mood is to the mood vibrant person. Anger enlivens the ardent doggedness and regenerates the determinism to press for core sentiment to express in others. Anger in the heart tube can almost always generate a recall of some oppressive circumstance, whether an early childhood event, a general cultural prejudice or a repetitive theme in human interactions. Anger in the sentiment absorbent type can appear with rave-like waving o f the hands and venting steaminess about rights that have been violated, and sentiments that were ignored or discarded. When it bums in the chest, rage for all the times can debut in an ardent outpouring but without acting hostile or mean. Dread is the emotional experience o f anticipatory excitement to this person, causing quirky fears. It is not emotionally charged events that are frightening, but the feeling of being sensorially blind to the vibes o f new situations. Quirky fears can be re-enkindled about physical safety both for self and for significant others. Sad creates bad lumpy feelings over the fiery insides, as does heartsickness about self and/or others being devalued, betrayed or helpless to act from emotional sentient ethos. Hate is preferable and can be more ego resiliant. For an energy quadrant that readily absorbs and lives with anguish on the upper chest, the death warmed over lifelessness when deep sadness or disappointment cannot be avoided is a stark contrast to the usual spunkiness. Sentiment absorbent persons can become walking ghosts, watching parts of their lives fall apart around them for however long it takes to refire the internal current. Living is a long term on-going sentiment gestalt to the sentiment absorbent person on her or his insides. Expression outward is a different matter, because the retrospective integration o f emotional themes takes time. The most emotionally intense quadrant can be the least rapidly changing in affectation or mood. The quadrant will act evasive, avoid eye contact, change the subject, or otherwise dismiss and disway probing questioning about her/his feelings until the sentiment is ready to come out in full intenseness. Finally ardent release of the fiery intenseness pours forth from an inner current. The sentiment depth and acuity o f the inner person, and the emotional release outward usually do not have fluctuating expressive versatility. Process Acumen The sentiment absorbent type by process acumen uses innermost sentiment incandescence. The energy resorbs and concentrates affective stimulus into core emotions that grow from ardent glowing embers to radiantly clear emotional sentiments deep inside the midchest heart tube and upper chest. It is as though the emotional nuances o f others stimulate an internal current. An

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evolving flaming intensity within the body bums until an incandescent glow o f sentiment acuity has an enlivening manifestness. This type manifests a deep hearted luscence that makes she/he appear solid and trustworthy, and as though she or he could absorb and nurture the untamed or raw core feelings o f others. And that is indeed the puissance o f this quadrant. The current in the mid chest heart tube starts as a small tube of intensity, but draws on a bottomless reservoir o f spirit vibrancy that co-merges with the upper chest and lung area. The awareness of the resorbing fieriness until a radiant sentiment unfolds is a distinctive process. Sentiment absorbent types transcend ordinary lucidity about knowing what is felt in themselves as well as having the awareness of the body boundaries and form that the self-firing intensity manifests.
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In the face o f sensory flurry and emotive expression devoid o f core sentiment, the quadrant will feel an inner restless stir and either push the conversational theme to a more depthfUl emotional interaction or lodge into a consuming engrossment with the muse ball, musing away. The ardent doggedness can become consuming contrareity. When the muse ball is focused on one idea with an all consuming concentration it can make the person appear stubbornly contrary in some interactions. There is nothing that impels the sentiment absorbent person to stimulus inteijoin with others, except when the innermost sentiment incandescence fires to full radiant fluorescence. The trigger that fires the feeling can be about someones right to be as her/his inner sentiment nature dictates, about the suppression of core emotions in others, or a response to some oppressive violation o f someones dignity, or the lack of core sentiment that is being passed off as intimacy or depthful interchange. The fired up incandescence is a response to an internal barometer to assess and understand the emotional motivations of others and emotional processes behind events. When triggered to burning emotional radiancy, this person is driven to actuate involvement with others and in events or circumstances. The incandescence also generates a staying power that does not reduce until a dealing through to a bottom line is reached. It is the occasional go to the wall ardency that makes the quadrant an intregative force for intimate exchange and for more depthful understanding between others. The ardency is also sometimes overwhelming to others with the never say die penetrating fervor. Emotional ethos seem to self exist already in the glowing embers o f the mid-chest heart -tube. This can be the gift o f this fiery virginal energy, for once enlivened, the core sentiment is more real than culturally learned prejudices of any type. Sentiment absorbent people can offer a cause oriented compassion to the real feelings of all humans. The steadfast luscence can inspire others as well. The heart-tube is a source of an electric current. In its most ordinary it is simply a few glowing embers, but in its most profound creative intenseness, it is the electrified inspirational heart, that touches others with its ardent compassionate warmth, or intensely defends the underdog or animals or other disadvantaged persons. Characterizing Value Principle The sentiment absorbent type is not compelled to inteijoin with the stimulus affectivity o f others. Neither emotional affections, mood undulations, nor character themes o f others motivate an inner

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fire. When the heart tube fire lights up with incandescent radiancy, total involving commitment to a person or cause is demonstrated. Au fond devoted to the right to be as the sentiment nature dictates, is an inherent value. The go to the wall advocacy can emit no matter the price to personal security or well being. The attachments can include animals or the environment. Trusting in the inner emotional fluorescence of sentiment rather than the nearsighted musing with which to perview the environment, can act as a nemesis. If the internal luminous fire is not shared with a gratuitous big-heartedness, au fond attached and committed to some others and to some events, the fiery essence will reverse inward with consuming introversion. Like the little green mouse o f the Plains Indians, symbol of the way of the South the quadrant must be willing to give up a mouse eye so that another may be made whole, and in so doing give up one o f the mouse ways of seeing in order that he may grow (Storm, 1972, p. 80). In the heart is a bottomless reservoir o f an electric current, that is only enhanced by extending the intensity to promote the right to be o f others. Sentiment absorbent people rarely feel regret or bitterness about that which has poured forth from their insides to touch others, no matter if the attachment intenseness was misguided or misunderstood. Reciprocity is not be o f much concern in the heartfelt commitments, though the heart may pay the price o f deep felt hurt more often than most. The price to oneself is far more damaging when an accommodating go along, get along attitude prevails over emotional ethos affiliation. Unlike the other quadrants who can accommodate to the stimulus at hand without losing their perspective or self esteem, this quadrant gets literally trapped inside the body if the fire lumps up like a smoldering piece o f coal. The sentiment absorbent person who does not extend with gratuitous ardency, usually substitutes some self destructive behaviors along with an adamant consuming contrariness. There is a compelling inner force to act out the devoted intenseness when incited, along with a need to maintain some on-going deep heart-felt tie to some others, to some events, and to sentiment themes. When incited by the heart, what is gratuitously given, always births insights. What is held back in the face o f sentiment ethos challenges, converts to consuming contrareity with the inner aliveness unable to mesh with ones own behavioral I personality, let alone adequately engage with others. The quadrant is not required to be a cause looking for a challenge, nor be conformably loyal to God and country, mother and apple pie. Such are often only artificial trappings that may or may not have anything to do with innermost sentiment. The who, what, or why of the attaching sentiment loyalty and go to the wall devotedness may make no sense to others. The attached commitments may be to the environment, to animals or to any greater good. Though sometimes caught up in unpragmatic folly, it is not frivolous impudence, but entrusting acquiescence to the way o f the heart than motivates the person. In return, those who can read with some sentient insight behind behaviors are prone to trust the steadfast tender heartedness of the sentiment absorbent person no matter that social charisma may be a lesser skill.

INTUITION QUADRANT PUISSANCE GLOSSARY OF TERMS Aloof visage- a reserved facial demeanor that has an inherent bodeful imperative quality. Character-semblance- glimpsing hindsight flashes of the inner visage (face behind the face) features o f the character quality o f others. Character quality may appear as the markings of courage, fortitude, durability, or lack thereof, or the exhibition of underlying essence traits (meanness o f spirit, strength o f purpose, etc.). Archetypal portrayals may also sometimes be perceived in emergent knowing. Precognitive insight- protrusive flashes that produce a knowing foresightfulness o f the possibilities or ramifications o f events prior to their occurrence. Precursory continuousness- foreshadowing of character substance or intent motives o f a person. Put more simply, what was, will be, in its most basic or essential constitutional form. Preclusive actors- within character development themes o f human interactions, the responsibility to push or prod the better character features of both self and some others to maximize in potential. This causes an intuit to play the role of acting as the motivational theme setter for some events that they know have deeper meaning. Prescience- foresightful foreknowledge o f the meaningful concerns in interactive events. Presageful countenance- predominant facial intenseness that encourages perceiving the significant portent behind interactions and events. Prototypal essences- the original or typical characterizing visage (or archetypal form) on which a person or event is patterned. Self-amenable accounting- an inner voice answerableness to responsible purpose. Introduction The intuition type o f quadrant combines an upper chest watery viscous absorbtion of character themes and meaningful purpose, with a medallion-like third-eye on the forehead, along with a sympathetic attunement to others from a thickening in the throat. The facial countenance can appear aloof in visage, at times, while the eyes seem to introspect within or look dead pan. Along with the eros ball, the intuition quadrant has a character composed presence, but with a fluid magnetic quality that draws others to her/him. The intuit person merges the upper chest acknowledgement o f characterizing themes and prototypal essence with the throaty empath envisagement of the current emotivity of others, while perceptually catergorizing how they blend one to the other. Perceiving characterizing themes and prototypal essences is a reflexive stop the action longsightedness that looks for the

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primal substance and fundamental quality that underpins other affectively. It is the face behind the face, the most indwelling motivating principle behind the demeanor, the quality o f the quintessential nucleus that the intuit discerns in the interweaving with character perception. It is not the mood or core sentiment that become clear, but the durable fiber or character substance. Character is assessed by strength of purpose, and by shadowy contrasting visage that imprints like an intent mask behind the expressive countenance, much as repetitive themes and cycles of human history make an indelible stamp on current events. Perceiving these features gives a prescient knowing on where something has come from and where it might be going in essence portent. While interactively engaged in the mood stimulus or emotiveness o f others, intuit persons get flashes o f hindsight-protrusive essence images that are revelatory and lead to precognitive foresight about the outcome probabilities o f an interaction. Though intuits sometimes seem to scrutinize through the facial visage of others, it is not the actual visual countenance o f others that imprints but a character-semblence that disclosively emerges then fades, as though an essence probe exists in the third eye. It is from the upper chest that emergent prototypal prefiguration is absorbed. It is from the throat simpatico to current affectivity that consideration is made between how the underlying character fiber meshes with the present demeanor. The same precognitive sorting process is used to weigh themes of human behavior against current human behaviors. The precognitive indications of intuit people have their genesis in the upper chest, which assimilates prototypes through an affiliational concordance with the collective stream of consciousness. Intuits are affiliated to others and events by responsible purpose and mutual character meaningfulness. When the intuit-type perceives character potential, it generates an inner accountability to self purpose. A responsibleness to mutual character themes, and an intenseness about achieving self-purpose, can seem to drive this quadrant while pushing others to reach deeper for character accomplishment, as well. By their inner nature, intuit-types strive to fulfill some inner character demand, while drawing out character intent or deeper purpose in others. The essence o f human interchange has some synchronistic collective roots that affiliate us, one to the other. The mutual reason to be for some characterizing purpose, the meaningful vs. unmeaningful growth behind other human aspirations and accomplishments, the repetitiousness o f core themes and essence cycles of human interchange, all intertwine in the chest. This sentient process initiates prescient insight within some syncronistic bounds of conjecture. It is the affiliational concordance to character purpose and reason to be meaningfulness that intuit-types will push to maximize both in themselves and others. At the same time, there is a natural compassion for the fraility and foibles o f being human. Temperament Mien Living within the upper chest and behind the face to a third eye, while an accommodating attunement to others thickens in the throat can generate an inherent character composed countenance. The intrinsic tie to greater purpose and meaning, and the protrusive character flashes about others give the quadrant a temperament mien of formidable-presageful countenance when engaged in serious transactions.

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Intuits can defy physical perception of an age range. An elusive visage that can sometimes appear much older than actual years can criss-cross the facial demeanor like shadows o f the character or archetypal images housed within. Even as young children, intuits do not always look youthful in facial demeanor, as though carrying some o f the scars o f human existence that can seemingly exist well beyond one life experience. It is perhaps by sharp contrast that the relaxed playful state o f the eros ball can look equally timeless with youthful vitality. The formidable countenance appears when communications have a serious or purposeful vein, but intuits usually can change up to good humor, with playful, even zany or droll lack o f self consciousness, and a chest full o f mush that always makes the bark worse than the bite. The intuit gets inner warnings o f foreshadowing perceptions via rippling sentient viscousness in the chest, that causes the third eye to open to foresee what lies ahead. The facial countenance often reflects the bodeful imperative of portent, with a presageful or keen seeking perception that stops action to see behind an interaction or event. The voice can sometimes speak with premonishing finality that can be very pessimistic or imposing on others and in events. Even when the intuit person does not speak to the perceived portent, the facial countenance has a weighted eminence when character-themes are up, that reflexively draws the attention o f others, often with initial deference. It is as though others (with the ability to instinctually read) also get a reflexive character knowing that not only is the bodeful countenance backed by some prescient insight, both inherent character accountability and the potential to receive character acknowledgement are surfacing in themselves. It is within the inherent human nature that our innermost character substance wishes both an accounting of its worth, and the nurturance of recognition that no warming affectivity, mood permissive persuasiveness, or heartfelt ardency can give. The intuit-type can provide such character acceptance by facial acknowledgement. When the formidable-presageful countenance appears, it is as though a magnetic force is drawing on others, and it can impose on the mood and affectivity with an imperative prescience. The somewhat commanding composure, when facially intensive, not only stops the actions inside the eyes of the intuit to perceive, it can induce tentative mood or slowed affectivity in others as well. The intuit-person is impelled to recognize and in some manner either countenance or counteract the characterizing persona or archetypal features o f others as it either fulfills or detracts from her/his deeper purpose. In other words, endearing sensitivity, kind or politic are not usual apropos descriptors o f the intuit. By countenance, demeanor, mood, or affective expression, the intuit temperament manifests a bodeful profoundness reflected in the power of the visage, while precautionary or admonishing prediction is issued forth about endeavors or transactions that are forthcoming and will demand a deeper character engagement. Intuits have also been known to use character imputations to incite or motivate others to more depthful self-awareness. The inner conviction, the energy intenseness, the prognosticating longsightedness, all combine to make the quadrant appear magnetic, but formidable when character themes are visible. In the matriarchial myth o f Persephone, the first bom daughter of the Greek Goddess Demeter, chose to descend in the chilling silence of the netherworld darkness to minister to the lost spirits and to the cycles o f death and renewal. Demeter reluctantly let her daughter choose purpose noting we cannot give only to ourselves. I understand why you must go (Spretnak, 1978, pp

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108-109). Though later the myth was changed and Persephone became a rape victim, living for part of each year in the underworld against her will (resembling the historical truth o f the plundering invasions o f patriarchal barbarians), the separation between mother and daughter was never permanent. The collective stream of consciousness in the suprapersonal terms of the story of Demeter and Persephone permits the soul to hold mother and daughter together and causes them to be identified one with the other (Kerenyi, 1967, p. 33). So it is, that the intuit quadrant maintains an affiliational concordance to collective essence and to the character themes that run through human history, that can appear with the intentful profundity of foresightfulness on the countenance. Intuit types are bound as much as mood vibrant types to a version of we on a string. Disconnecting from the mutuality of substantive purpose with others will not remove the quadrant from the inner chest weighted tied to the collective stream. It merely throws the intuit type from what was a common human bus as a vehicle to a singular scooter with which to race over the character-filled potholes in life. Whereas, sentiment absorbent types can sometimes ride the scooter and survive using irradescent sentiment to give direction, the scooter ride is certain to run amuck in a shadowy world of floating intent for intuits. The intuit quadrant must stay purpose tied to others or she/he can exhibit a cold meanness using character aspersion as a weapon. The sense o f purpose interlinking to some others, or around some events, is what initiates the sentient-felt self accounting for character substance. It is the Persephone within the chest that gives the nourishing, sustaining compassion that backs up emboldened intent appraisals o f others and events, making the purpose of feedback be perceptual facilitation rather than degrading abasement or judgementalness. The Persephone knows the agony and cold rage of the rape, knows o f the inner wail o f grief from which tears track inside the character visage for the loss of innocence that the reprehensible side that human choice has wrought on all our characters, knows the need for affirmation of inner strength that can underlie the ups and downs of human struggle. It is not specific behavior or emotional expressions of others that impels the merge of character purpose with others, but the grappling with character intent that brings the formidable presageful countenance to the surface. Such countenance with upper chest merging appercepience can be unaffected by specific mores or religious tenets of the particular culture or tradition. It is the common character themes o f the human struggles that engage the intuit not whether specific behaviors are good or bad. The compassionate acceptance or chest space character acknowledgement is as collective essence molasses-like in mutuality as is the rhythm o f life force buzz o f the mood vibrant person. Both generate perceptual, not judgemental predelictions about others. The intuit-type can afford a certain forceful assault on expressed emotions that runs counter to someones growth of character, for she/he is engaged in the long run purpose and essential character substance of the inner person, not short run sensibility to current emotional difficulties. The exhibition o f the temperament mien and subsequent purposeful interactions can, despite the lack o f fiery sentiment, empath sensitivity, or mood permissiveness be the essence of sentient nurturance for the character growth of others.

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Time Frame Relationship Neither near future mood-sentience, nor living in the present, nor past sentiment evokes a raison detre in the intuit person. Purpose stirs in the upper chest when the revelational hunches about foreshadowing prototype continuousness make protrusive apprearances in the consciousness. The relatedness, to what was, will be, in essence format enlivens an imperative to characterize time, place, and events into precursory themes. Such intuition is neither lodged in predestination, nor does it involve literal or concrete interpretations o f the near future. Though some aspects o f the inner substance of character o f each o f us are predisposed by our particular draw on prototypal transpersonal influences, the better character features always have a chance to manifest over weaker character traits within human nature. Along with the gift o f prescient insight, the intuit person feels an intermeshing responsibilness to contribute to the progress o f character potential perceptible in the prototypal semblences. Strength o f purpose and volitional choice of each individual are always component aspects to make the manifesting substantive intent come to the fore in progressive rather than regressive form. Intuits do not experience themselves as passive observors within the continuity o f time frame passage of prototype essence repetition, but intertwined preclusive actors in mini-cosmic vignettes. They are impelled to initiate the forward thrust of character growth when it is perceptible. In its most ordinary form, this long range time frame perspective can motivate a bit o f pessimistic obstruction to new ideas or to life choice decisions of others. Reminders of previous failures or character weaknesses can mobilize the issuance o f warnings about what can go wrong, and what dooming foibles will be met by altering course in mid-stream. The impetus o f rapidly changing circumstances are not met with mood excitement or hopeful expectations, but with a rush in o f all that has been an essence precursor, until some future envisagement of what will be has a theme of continuance. It is not resistance to change but to change that does not have meaning and does not carry deeper intent forward that can cause an initial obstructionist attitude about any social change cycling on a speedy path. There is a bit o f social anthropologist in most intuits. It is as though the present, from the perspective o f standing in prototypal continuousness, is but another feature film to be dissected for its durable quality, rather than simply be lived. This time frame perspective gives a prescient insight into future occurrences and interchanges that are, in broad generalistic ways, often accurate. The eros reactive ball plays a critical role in retaining here and nowness for the intuit. Responding to the stimulus buzz of others can lighten the quadrant perspective, and encourage a sense o f adventure, humor, and romance. Intuits will attribute to certain places, events, or people the eros esprit felt in the eros ball. Sensory stimulus can give this ordinary depthful quadrant third eye blindspots or childlike illusions that what was and will be can be encapsulated in sensory continuousness without the every day world impinging on the interactions. The most prescient character preceptor of others deeper intent can get mesmerized by the trickster of sensory beguilement, seeing character worth where there is none.

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In its bordering on the metaphysical edge, the continuousness perspective can generate knowing with inner conviction the essence character configurations of some others. The intuit person knows in sentient format that individuals can draw upon (in some prototypal form or archetypal manner) character themes from the long ago past. Character semblances often appear in protrusive flashes on others character-visage. Snips of intent scenarios of past and future occurrences can appear like projective notations. The insightful voice that speaks can sometimes state abstract truths that were not taught in this life. The time frame tie to continuity can edify knowing of the quintessential extract that merges the collective stream o f consciousness through each persons life, and through human interaction. Process Acumen The intuit quadrant houses the part o f the collective stream of consciousness that deals with substantive purpose and inherent meaning of the cycles of living, and the portent of death. The part of each persons life that is pregnant with the demand of character (fortitude, desire, courage, moral fiber, inspiration, volition, willingness to struggle) impells the intuit to engage in interactions that push, probe and support the strength of character to surface in others. The markings o f daily coping imprint on our character fiber and facial visage over our lives and are sometimes perceptible to the character scrutiny o f the intuit. The process acumen o f the intuit type is character/intent prognostication. From the raw material of human interaction, specific characterizations and themes of intent convert to protrusive flashes of prescient knowing. The flashes of insight incorporate both hindsight o f precursory or foreshadowing imprints on the character-visage and a foretelling prediction on the deepness of the intent or moral fiber in others. The strength o f purpose and the precursory earmarking o f archetypal features exhibit as an etherial mask behind the facial countenance and are perceived with revelatory insight. Such knowing or insightful revelations are not visible at will, nor is the prognosticative insight a product o f linear logic, albeit, synchronistic in some form to the ebb and flow o f the collective stream o f consciousness. Though purpose or personal destiny may indeed seem to have a synchronistic or non-literalized karmic theme, such does not come to fruition in sequence or order that is identifiable as in, if a, then b. Though full of choice portent, it is not what choices but the character with which we query ourselves and dig deep to withstand adversity that imprints our inherent moral fiber. It is that essence potential and engraved substance of a person that demonstrates to the intuit in disclosive manifestations of prescient insight. It is not judgments o f the rightness or wrongness of the deeds that engage the upper chest of the intuit, but the in character theme and the progress to maximizing some potential worth. Lifes interactions are often imbued with character purpose to an intuit and the intentful engagement with another or in an event is to maximize the inherent meaningful potential to surface. Intuits speak to intent-themes o f people, places and events more often than to the actual proceedings, process or outcomes. Good behavior may look compliant, kindness may seem enabling o f negative traits, accomplishments may look as though lacking in genuine purpose, and urgent emotiveness may simply look needy. The draw on prototypal semblances may reflect in the character-visage o f others, in glimpsing portrayals o f a different racial or gender composition

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than exists in current genetics; in intentful or archetypal precursory features ranging from benign to corrupt; in harbored vileness or in underlying strengths o f character that exist in suggestive potential; and the cosmic age range (from encompassing ancient scars to spritely newness) o f the core-substance o f character o f others. Snatches o f uppermost, but hidden concerns o f others, foreglimpses o f illness or eminent death o f others, forebodings about relationships and events, all may make protrusive appearances in the consciousness o f an intuit person at times. Such precognitions lend only essence themes and intent format in revelational insight, and lack the detail or specificity or concreteness that ensures what something is. What the intuit perceives are the probabilities that when stretched over time can prophesize or prognosticate trends, flow, themes, soundness, and durability of someones character or intent. Predictive commentary, premonishing warnings, and the issuance o f portent to character, as well as character or intent prognostications can exude from an intuit with unpremeditated intenseness. Emergent prototype configuration is assimilated in the chest, the foreseeing probing comes from the third eye o f the forehead, and the simpatico to current affectivity comes from the throat. In its most ordinary edge, the process of the intuit type can seem somewhat controlling or pessimistic. Though sometimes imposing and apolitic, character summations and prognosticating forecasts on the probable success or failure of interactions have a character pushing prescience. Once engaged in an interaction with a person or to a cause, the intuit person will with dedicated resolution, see the character or intent portent through the ups and downs until the potential is maximized. The intuit does not act as a separated judge, but as we growing character together. Characterizing Value Principle The characterizing value intrinsic to the intuit type is self-amenable responsibleness. The intuit experiences an inner accountability to act on that which she/he sees as purposeful. Almost as though an inner voice demands and chides the intuit to self-responsibleness o f character worth, the quadrant is propelled to respond in some manner to the themes and purpose o f interactions and themes o f events in which she/he is interjoined. Intuits are impelled by an inner voice to be responsible to either significant others or to some affiliating mission. Interlaced in the chest with human dignity and integrally inteijoined with the substantive aspects o f character and meaning, the quadrant hears an inner voice that urges obligatory duty to some others, to some events, and to the themes of purposeful affiliation. Being liked by others has much less importance than having meaningful impact on their purpose. There is a burdening weight that intuits experience in the upper chest at times that operates as an internal reminder that they are inextricably duty-bound to character themes. Lack of responsible engagement with purpose is not freeing; it merely produces severe restiveness and can exacerbate the eros reactive ball to churning qualmishness..When intuits attempt to control situations or interactions, rather than attune to the inner voice that impels responsibility to see and in some manner tie into the mutual character purpose, they narrow their own demeanor. Intuit persons can fall back on some familiar social role to avoid purpose. In this role portrayal of a diminished version o f themselves blown out in importance, control o f others, rather than

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character acceptance becomes the underlying theme. This attempt to individualize themselves minimally results in an overbearing demeanor, but without the magnetic nurturance from the chest. Without following meaningful purpose the intuit type can either bob like a cork in the ocean following the eros ball around, or demonstrate a cold meanness that endears them to no one. The self amenable responsibleness is a distinctive value with which intuit types approach others, situations, work, or anything that has meaningfulness to them. It is as if they experience themselves as on earth to accomplish some worthwhile purpose. SUMMARY Each quadrant brings its own power of perceptual sentient perspective, none better or worse than the others. It is within the expanding gratuitous extension to others, that equal, albeit, not the same, has meaningful enlightenment for us all. That the emotional sentient nucleus is given a feminine prototype is because o f its be power vibrancy and giving gratuitousness, and is no more related to specific sexual gender than mankind presumably refers to both sexes. As the Greeks performed the ancient rites at Eleuysis, they taught that the way to the perceptual bepower begins with an archetypal vision of the innermost divine maiden of men and women (Kerenyi, 1967, p. 174). The feminine principle ME acts as the muse-female within men. We can choose not to self seek the feminine principle be-power within. We cannot, however, pick our primary sentient-nucleus type. Without the inner enlivened sentient vibrancy o f ME we are emotional ego boundary and perceptual process limited, whether otherwise successful or good as a person. The sentient elan is our spirit character, separate from our personality, and beneath our cultural attitudes. The particular type we are given has its own elemental style and that element process acuity never leaves. It does cook, however, and from a raw beginning, we can develop true emotional/perceptual ego puissance. The empath quadrant is the ultimate in potential for wise judiciousness in the earthbound awareness in which this energy thrives. The sentiment absorbent quadrant is the ultimate potential in ardent fiery commitment to the underlying emotional right to be of people and all living things. That these quadrants can emulate each other does not change earth-bound emotional existentialism for the fire like lucence that each possesses. The mood vibrant quadrant is the ultimate in authentic mood esprit as is the wind. Whether it acts as a gentle breeze or a tornado is simply determined by the exogenous combination of low pressure vibes to high pressure vibes combined with the temperature of the emotional climate. The intuit quadrant is as comprehensive in perception as the ocean. An every day emotion or mood is only one drop o f water. The draw to deeper purpose is part o f the viscous watery depths. That these quadrants can emulate each other does not make the wind an ocean, or the stream a summer breeze. From each quadrant we literally see the world differently. The empath person sees people and the environment through energy eyes as though the colors and brightness have a glow of equal luminosity, and detail of form and texture takes on perceptual acuity. They are most likely to be

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drawn to the exacting array and formation of changing landscapes of the earth and of the people. The distinctiveness and detail o f emotive imagery, texture, mood-tone and contextual vein are all easily perceptible. What something or someone is has a quality o f composition and design uniquely its own but maintaining a common bright glow. Thus, comes the value of judiciousness. The combination o f empathic sensitivity and ponderant visualization generates clarsentience. As the Athena archetype, the empath is the protector o f the Earth and human well being. The mood vibrant person experiences the world as a continual change o f undulant vibrational content. Sensorially anticipating the mood vibrations from flaring energy emiting off the body gives the quadrant an experience of being an apparition-like being, rather than a concrete body form. The energy experiences directly the rhythm and vibrational aura o f people, plants, animals and even objects. It is the rhythm, verve, ardor, and vibrancy o f people, places and events that draws the mood vibrant person. Immediate, non-calculated, inspirited authenticity is the value principle in this sentient type. Mood infusion illuminates the mutual life force vibration between people, and generates the common bond of affiliation inclusion, resembling the Aphrodite archetype. When she renewed her spirit spring blossomed fully and all beings felt her jo y (Spretnak, 1974, p.58). The sentiment absorbent person sees the world from energy eyes that must move from the stomach through the heart and chest to the head. This often makes this type a half beat o ff to vibrational rhythms. The sentiment absorbent person sees by trusting innermost core sentiment. The quadrant sees people as either containing sentiment genuineness or as being somewhat artificial and contrived. The sentiment absorbent type will experience intense attachments to the emotional ethos genuineness in some people, some causes, some places without any clear descriptive reasons. The eye o f the beholder in the sentiment absorbent person is truly an aspect o f what and who generates fiery intensity. The value o f devotion to that which the person becomes sentiment attached can be intensive in commitment as an expression o f heartfelt naturalness. The energy can become an inspirational force as was the Artemis archetype, advocating for dignity and compassion for all living things. The intuit person internalizes a deeper intent perspective on people, objects, and events. Thus, the quadrant sees not the fact o f a person in its detail, but the character face behind the face. The strengths or weaknesses o f the person as they have been or will be are what are perceived through penetrating perceptiveness. Emotionalism can seem irrelevant, when what is seen is the underlying essence o f a person or place. Character stability, and essence age relatedness from spritely new to the carrying o f ancient scars of collective history and purpose are under the assessing eye o f the intuit. The self amenable responsibleness to purpose is the inherent value. It is the likeness to Persephone who having seen the pain and bewilderment o f lost spirits said, the dead need us, Mother, I will go to them (Spretnak, 1978 p. 106). Compassion is a gift o f this energy type. As in the Tao Te Ching (The Way), The Doorway of the Mysterious Female is the base from which heaven and earth sprang. It is within us all the while. It is the female element alone that has access to Tao (Waley, 1958, p. 57). To understand our intrapersonal self, we must find the source of the be power that resides within. We must begin to know ourselves by conscious process attunement.

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Chapter VII IMPACT OF GENDER ON THE I-ME-MYSELF AFFECT-MOTIF INTRODUCTION To understand the gender influence on the I-ME-MYSELF affect motif we need to reiterate the question posed by Phyllis Chesler (1973) as to what happened to Demeter, and her four daughters? Why they become Cinderella, Snow White, the Sleeping Beauty, struck dumbly domestic by a Demeter turned stepmother. They all turned to princes and white knights to rescue them from this rather incomprehensible turn to events (Chesler, 1973, p. xix). In the patriarchal revision: Fierce prophets proclaimed martial law against the past. Even fiercer prophets proclaimed martial law against the present... Psyche (Aphrodite) has three children but is very depressed ... The Virgin Mary is an alcoholic, hiding behind drawn shades. Persephone is frigid - - and worries about it. Cinderella is anxious. Both Artemis and Athena have increasingly been caught at violence - - at crimes o f passion, greed, even o f honor. Most often they do whatever is required o f them, these proud and lonely two, do their jobs well, too well. Sometimes Athena, sometimes Artemis, is well known for some accomplishment - Is envied, admired, misunderstood - - until she turns on the gas, poisons herself, drowns - - and is done with it once more (Chesler, 1973, pp. xix-xx). This gloomy portrayal o f the fate of some of our archetypal images for the feminine principle in women or men brings home a pertinent fact - it is difficult to separate our human process from our cultural scripts formed from our history. The feminine principle, the ME-MYSELF, is no longer usually experienced in its full be-power force. All humans get a sentient-nucleus ME as a beginning and equal starting point of human spirit. The subliminal choices about both self survival or fitting in with others generate a range of possible affect states, and the not so subtle nuance of gender impacts on affectdevelopment within the three dimensions. Cultural reinforcement can strongly influence gender differences in the process flow to the three dimensions of our human. Biology can also have subtle impact, as can our own attitudes influence how we see our own gender role. 190

American women and men probably appear most sentiently similar as humans in early childhood, and in older age, and most affectively-attitude different between puberty through mid age. The combination o f biology and cultural norms can influence which dimension of our affect human we are encouraged to experience and develop and at what stages of our life. The movement toward androgyny or the flow between feminine and masculine principles has to be experienced in our affective human process, as the quality o f androgyny is experienced as much in the body as in consciousness, since consciousness is after all centered in the body during the sentient life of an individual (Singer, 1976, p. 326). The combination o f culture and biology can impact on the way we express the I-ME-MYSELF affect dimensions, and the way we express the masculine and feminine principles. What follows is not an attempt to solve all the mysteries of female/male gender concerns. Rather some general modes that influence our three dimensional human will be delineated. Though individuals o f either sex will not of necessity follow these patterns, the fact remains that the M F dichotomy, in various patterns, has existed throughout history and is firmly established in our mores (Terman and Miles, 1976, p. 386). Attributes o f humans are often placed, whether conscious or unconscious, into gender stereotypes. Masculine qualities are defined as aggressivity, dominance, hardness, logic, competitiveness, achievement orientation, thinking, inventiveness, and reason; while the feminine stereotype would include passivity, compliance, softness, emotion, co-operativenss, nuturance, intuition, conservation, and tenderness (Singer, 1976, p. 34). Masculine qualities are perceived as somewhat analagous to the I and feminine qualities to the MYSELF part of the IME-MYSELF affect motif. By eliminating the life vibrant ME that provides an emotional resilience behind the I and a perceptual will to the MYSELF, the attributes become stereotypes. Without the ME we become caricatures. Women might appear dependent, incompetent, and weak and men appear pushy, insensitive, and brutal (Campbell, 1977, p. 56). That these caricatures are not typical does not keep them from emerging as sex biases. Even professional psychologists are not exempt from sex bias. A 1970 landmark study done by Broverman and Broverman reported that cries very easily was rated by a group of professional psychologists as a highly feminine trait. Also listed were very excitable in minor crises, feelings easily hurt, very easily influenced, very subjective, and very sneaky. The traits attributed to men were very direct, very logical, can make decisions easily. Broverman and Broverman observed that the stereotypic concept of normal femininity ran counter to clinical descriptions o f maturity and mental health. What professional psychologists .saw as normal female traits were also seen as synonymous with immaturity or neurosis (Broverman and Broverman, 1970, p. 1-7). The attributes of the I become synonymous with normal, and men become the standard bearers of the all important I in our culture. The distorted attributes of ME and MYSELF standard become neurosis. The greater social sensitivity o f women as a group, the values of connection and cooperation associated with the feminine principle, the emphasis on affiliation-intimacy for role purpose fulfillment, means that many women are in a subtle directional manner culturally reinforced to be very conscious o f social reinforcers and self critical of not finding total purpose and worth in

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other directed relationships or affection-bonds. For both nature and nurture reasons, women are likely to be very affect attuned to the web of affective ties that surround them, seeing themselves as a component part in a network of interconnecting relationships. Being more willing to experience other-directedness with affective ties to others in a culture where the autonomous I reigns king means that women are also likely to be more self conscious, more other-directed, more susceptible to exacerbated gunks of body distress, body burdening, body disorienting, body agitation/depression, body lumpiness when affection bonds break down. They stay locked in MYSELF. Affection bonding is part o f the MYSELF state o f other-directed attitude- responsiveness. It is the capacity to attitude- reflex and reflect the expectations of others like following the lead o f the body coding dance steps o f others by posture and affectation. It makes our whole body experience a gooey otherness, where we are in a supporting role to the greater affectivity generated by another or a group of others. It does not mute our ME from perception and emotional range, but it can constrain and contain our I assertion. It is difficult to separate feminine psychology from cultural scripts. Terms such as hysterical double bind women. On the one hand, women are rewarded for having many traits embedded in traditional female socialization, and punished when they lack those feminine qualities. On the other hand, when those feminine qualities make life difficult for men, they are put down for being hysterical (Gomberg, 1979, p. 377). Nonetheless, women predominate in epidemiological studies in affective disturbances like depression. At least in Western industrial societies, the male-female differences in rates of depression are real (Gomberg, 1979, p. 414). Though there is compelling but not comprehensive evidence of both genetic and endocrinelinked factors in depression in women, there appear to be a specific interaction between characteristics of women, biological and/or learned, and their sensitivity...to disruption of attachment bonding (Gomberg, 1979, p. 415). Attachment bonding to significant others or related social affiliated reinforcers have been identified as powerful behavioral mechanisms...which have served for phylogenetic survival of groups and adaptive success of individuals (Gomberg, 1979, p. 415). However, attachment bonding in our culture is a second class attribute, likely to be thought of as neurosis by our masculine oriented thinking style. Gunkiness appears related to relationship ties gone awry. Before we can simply blame the fierce prophets for this state o f events, we must note that the narrowing o f the MYSELF attachment-bond to a romantic ideal is also an archetypal picture of the feminine principle turned on itself. In the telling o f the ancient Crete myth o f Minos and the labyrinth, June Brindel not only documents the chaos and the violence when men overthrew the Cretan matriarchal dynasty, but the betrayal o f the spiritual bond by some women is also documented. Pasiphae, the Cretan queen to whom Minos was the consort King, was dancing for Minos, when the violent destruction o f the old ways began, as told by Pasiphaes daughter: Minos stood at the side watching her, shouting now and then, tossing rings and

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jewels at her from a great golden bowl ... [the old woman teacher] Merope dashed across the room, pushed Minos aside, took my mothers face and held it in her hands, all the while crying out the story of the man killing the dove of the Goddess. She spoke so fast and with such agonized intensity that I did not think they could understand her, but my mother seemed to know what she was saying. She brushed away Meropes hands, and her words were sharp. Later, later she said. Its not important.. .she turned back to Minos, laughing, he bent his head down to her (Brindle, 1980, p. 8-9). For a narcissistic version o f romantic love or for jewels some women in our historical past betrayed the wisdom and thus participated in the demise o f the feminine principle in its full bepower state. Pasiphae is an archetypal image, because women once stood in a full power stance. She had power to choose. The fate o f Pasiphae has changed as much as the fate o f Artemis or Athena. Martin Luther King (1958) noted that some oppressed people deal with oppression by resigning themselves. They tacitly adjust themselves to oppression, and they thereby become conditioned to it. Many women are conditioned to a narrowed version of attachment bonding. The condition o f women who are forced to be solely for men is that they forget each other, and forget too quickly... solely focusing on hetero-relations deprive women of a certain type of language characterized by an integrity o f reactions, a simplicity o f gestures, and an unaffected expression of feeling for each other. Women lose their original Selves and an original world of others like themselves (Raymond, 1986, p. 233) The culture prescribes for women attachment bonding as a method to find self worth and satisfaction. This, in and o f itself, is not negative. Early on girls learn dominant satisfaction in the response o f others and exercises her finer skills in divining what it is that those important people want who supply her satisfactions and a sense of self (Gomberg, 1979, p. 75). She is also allowed to seek personal achievement. .. It is at adolescence, however, she is confronted with the sex-role norms of her society which define the central goals for a woman as the traditional affiliative ones o f marriage and motherhood ... To be a desirable and acceptable woman, she must restrict her competitive and achieving behavior (Gomberg, 1979, p. 77). It is at this time that the worth as an I and the MYSELF role begins to be confused for many women. By adolescence, sex role constriction is a burden o f sexism for many girls.

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For boys, the impact o f sexism takes its worst toll when they are very young and psychologically fragile. Encouraging three to five year olds not to cry so as to grow up to be a man can do terrible harm to the ME inside. While still very young, we begin to pressure boys not to show the need for nurturance or express emotions. This culturally prescribed meanness to the young sentient beings inside our boy children is perhaps one o f the worst features of sexism. By adolescence, the impact o f sexism reverses. The adolescent boy makes his way actively and adventurously toward adulthood. The young girl is trained to wait tamely for the future to happen to her. ... Many womens entire lives are consumed in waiting not only for the promised man but for the hetero-relational promised land (Raymond, 1987, p. 178). The boys who were trained to not feel are now the grown-up knights from whom women are seeking out to get emotional sustenance. It does appear that starting from childhood, Western men are more culturally reinforced to be aware o f some states o f the affect I as a regular experience o f their being. Though women have shown themselves as able to be equal in achievement orientation, and in initiating behaviors, men directly or indirectly manifest greater self assertion and aggressiveness (Terman and Miles, 1976, p. 383). Particularly the adrenaline-like p u ff and the homeostasis for emotional self constancy or control seemingly have a quicker triggered accessibility in most men that in most women. Men often use these states of self constancy distension or the adrenaline-like puff in response to emotional intensity, and thus, the I states of aggressive readiness to act or unemotional calculation while in a distending bubble can take the place o f the emotions o f anger, hurt, sadness, or fear in a particular ME body center. The homeostatic distension or bubble of self constancy can keep many men a step removed from their ME feelings including love and joy, from puberty to late mid-age. As Phillip Slater (1976) indicated this diffusive protective state is more culturally reinforced for men as in American society, the masculine ideal is one of almost complete emotional constipation (p. 3). It does not preclude that women may push to the bubble, but rather that they are less reinforced to do so. Men are culturally encouraged to reflect the most individualized I affect dimension by body language and verbal expression. Reinforced by cultural socialization, the adrenalin puff and the homeostatic bubble are not only part o f a self perspective, but can be exhibitions o f power relatedness to others. Self assertion and active doing are important human attributes, but are easily perverted into egoistic edges of self centeredness, entitlement, dominance and aggression. These I affects give us self-assert propulsion, initiative impetus, autonomous self-reliant forcefulness, and active doing purposefulness. Unless backed by a mid-wheel ME with some emotional in and out affect attunement to act, then be, from our insides, it is not personal power. Indeed the adrenalin-like state makes us ego boundary vulnerable, no matter how pumped out is the pride or confidence. At its best, such a state is a personal manifestation of will to act generating courageous deeds, and at its worst it represents an egotistical need for power, superiority, dominance, and status. As such, a quick triggered puff up can convert to bully aggressiveness.

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The need for I confidence and esteem affects also seem usual to many men in our culture. In a recent psychological study when a random sample o f male adults were asked to rank themselves on the ability to get along with others, all subjects, 100 percent, put themselves in the top half of the population. Sixty percent rated themselves in the top 10 percent of the population, and a full 25 percent ever so humbly thought they were in the top 1 percent o f the population. In a parallel finding, 70 percent rated themselves in the top quartile in leadership; only 2 percent felt they were below average as leaders. Finally, in an area in which self deception should be hard for most males, at least, 60 percent said they were in the top quartile of athletic ability; only 6 percent said they were below average (Peter and Waterman, 1982, pp. 56-57). The confidence and esteem many men exhibit doesnt necessarily have to coincide with actual accomplishments. If many women are more gunked up in the MYSELF part of the I-ME-MYSELF affect motif, many men seem fairly puffed up and somewhat over confident in the I affect states. Alfred Adler (1978) noted: Imagine what it must mean for a boy to see before him from his first day everywhere the priority of man. Already at birth he is received much more joyfully than a little girl, and is celebrated as a prince ... The boy senses at every step how,- as male progeny, he is preferred and considered more valuable ... As a boy grows older, the significance o f his masculinity almost becomes a duty ... His ambition, his striving for power and superiority, are joined completely, become virtually identical with the obligation toward masculinity ... He will ask himself and observe whether he is sufficiently manly, etc. All that is today presented as manly is familiar - - first of all, something purely egotistical, something that satisfies self-love (that is, superiority), the pre-eminence over others - - all this with the help of active traits such as courage, strength, pride ... the achievement of offices, honors, and titles, the inclination to harden oneself against feminine impulses, etc. It is a continuous struggle for personal superiority, because it is considered manly to be superior (pp. 10-11).

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Act power o f the masculine principle can be defined in two different ways, power-to, which refers to ability, capacity, and connotes a kind o f freedom, and power-over, which refers , to domination. Both forms are highly esteemed in our society (French, 1985, p. 505). While power-to allows us to manifest a free will and unique part o f ourselves, power-over is not useful and even destructive o f our own humanity in the I-ME-MYSELF model. This is perhaps why psychological, sociological and philosophical studies describe men of our time as alienated, fragmented, suffering from anomie, etc. In projective tests, men from a number of different cultures showed more insecurity and anxiety than women (French, 1987, p. 531). Pumped up confidence not based on real deeds can create closet fears. Maintaining power-over others and the environment is very energy draining. To keep a slave in a ditch, one must stay there oneself, or appoint an overseer to guarantee the slaves obedience. But then it is necessary to appoint a supervisor who will make sure that the slave and the overseer do not collude ... then a governor who will make sure that all three do not collude ... and so on. There is no place o f safety for a dominator, ever; there is no security, peace, or ease (French, 1987, p. 509). To keep in a power-over mode, one cannot rest. As many women demonstrate the gunk of over lodging in the MYSELF dimension, many men demonstrate the anxiety and insecurity o f the hairy worm who has forgotten how to connect with the social cacoon for emotional support. Since the imagery o f man, the might hunter, is less o f a necessity in our modem world, perhaps the behavioral patterns o f dominance and aggression will be evolutionary at a discount; ... and he will begin to shed them as once, long ago, he shed his coat of fur(Morgan 1973, p. 268). In truth, man, the mighty hunter, has been very overplayed in looking at the act power or power-to-part o f our I-ME-MYSELF. The image conveyed by the term prehistoric man or caveman has led us to envision ancient man as so threatening in his masculinity as to overpower, or reduce to diminutive status, ancient woman. This is a false view o f the earliest human family. The earliest woman or the African mother is depicted in leadership roles, as head of community activities, as leader of ritual ceremonies for women, for healing, and other activities. Besides the usual maternal and domestic roles, she too was cattle-rearer, as well as, gatherer o f roots, herbs, vegetables and fruits. Cave paintings show the warrior woman with weapons and the craftswoman making pottery or playing drums (Sertima, 1984, p. 99). The theory most congruent with the behavior of so called primitive and still existing tribes with the evidence that meat eating formed only a miniscule part of the diet o f ancient primates, hominids and early humans is that women the gatherer rather than man the hunter played the most critical role in the evolution o f our species (Eisler, 1987, p. 68). The power-to was not the domain of men. One o f the best kept historical secrets is that all the material and social technologies fundamental to civilization were developed before the imposition o f a dominator society (Eisler, 1987, p. 66). The principles of food growing, the development of tools, container and clothing technology, law, government, religion, art, architecture, language, and spiritual seeing were the inventions and contributions of women (Eisler, 1987, p. 66-69). Act-power or power-to was not historically the sole province of men. Sex-role traits have a wide and varied history. Western Christianitys stereotypes of weak femininity and strong

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masculinity are among the most extreme in history. Many o f the sex-role traits originated among privileged classes ... many strict sex role traits once indigenous to the wealthy have been passed on, via the media, to the masses ... People tend to forget their origin in culture and class, and believe they come directly from God and so we see the silliest o f customs enforced with humorless severity (Sjoo and Mor, 1987, p. 66). Womens place as in the home is one such upper class origined homily. Worldwide the home is not only the property o f women, it is built by her - and, if it is portable, carried around on her back while she moves. Among traditional Chinese the women wore pants, men wore shirts. Among people with couvades customs, the women usually give birth in relative ease, while the husbands howl and grind their teeth (Sjoo and Mor, 1987, p. 66). Among the 12th century Irish, it was the females who pissed standing up, while the males squatted ... Extreme sex-biased roles are the product of rigid heterosexuality, intellectual dualism, and a labor exploitative culture (Sjoo and Mor, 1987, p. 66). Unfortunately, western culture grew up with all of these. Power-to is the free will creative manifestation of the I, and its existence as part of the I-MEMYSELF affect-motif is as vital to women as to men. Power-over eventually destroys the sentient human part o f anyone who is over caught up in its dynamics. Be-power found in the ME-MYSELF is as vital to mens emotional resiliency and sense of belonging as it is for women. Without an inner emotional/perceptual core, humans are a frantic, ego-fragile species. Consideration of Nature vs. Nurture in Psychology The influence o f biology on male-female psychological differences has been the subject of considerable debate, especially as it relates to sex and aggression. That the differences in gender are mostly induced by socialization has been proven in study after study, and indeed most studies demolish cliche after cliche. However, the strongest case for gender difference is made in the realm o f aggressive behavior (Konner, 1982, p. 57). Hormonal difference may in part account for the easy trigger to the adrenaline-like puffy diffusion in men. Indeed, the question is no longer whether hormones secreted by the testes promote or enable aggressive behavior, but how? To some extent, the biology of gender influences the behavior of sex and aggression in the brain. A bundle of nerve fibers in the pathway that leads to the hypothalamus likely to be involved in sex and aggression can fire more easily when testosterone acts on it than when it does not (Konner, 1982, p. 58). The testosterone influence to sex and aggression might be speculated to make the I affect states somewhat more easily triggered in men than women, as well as making reabsorption to a more inner ME and subsequent emotion more difficult. The will to act may operate somewhat more quickly in many men, without much internalizing o f the stimulus nuance of circumstances. Culture is still no doubt the overriding factor. However, many men do seem to interact from a slightly pumped out state where nuance reading o f affect stimuli is made more difficult. Hormones do effect gender differences. The findings bring us to one of the most central facts about the gonadal hormones: they rise very dramatically at adolescence...Few studies have measured hormones and behavior in the same individuals, but it is likely that adolescent behavior and its gender differentiation - is influenced by these massive hormonal changes ... Testosterone (especially but not exclusively in males) and estradiol and progesterone (especially

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but not exclusively in females) all rise to adult levels over the course of a few years (Konner 1982, p. 59) The burst o f hormones in both boys and girls at adolescence probably impacts on the rawness with which much o f our affect process swings between attitude states o f introversion and extroversion, between an over confident I and a self conscious MYSELF, etc. But culture also impacts gender differences dramatically. For teenage girls, learning that biorhythmic monthly cycles effect mood and energy levels goes hand in hand with increased cultural emphasis on being feminine, attractive, and socially sensitive, and for teenage boys the additional adrenalin-like doing energy is reinforced culturally by being told a man does not cry, and ones worth is measured by his deeds. The cultural message is that we are to conform to our gender role. Where culture begins and biology ends become blurred. The biological influence on behavior can begin long before puberty. In 1973, it was shown for the first time that male and female brains differed structurally ((Konner, 1982, P.59). The corpus collosum, a flat bundle of nerve fibers that connects the right and left hemispheres o f the brain, on average was larger and more bulbous in womens brains than in mens ... Brain researchers now assume that a larger corpus collosum means there is more communication between the right and left halves o f the brain (Johnmann, 1983, p.26). Since the nerve connectors between the two halves of the brain keep us from feeling like a two headed, or at least two minded, beast, the female brain may be more balanced than a mans (Johnmann, 1983, p. 113). If the mind links to affect states in some way, the out to in of affect may be made somewhat more difficult for men than for women. The brain differences say nothing about an individuals innate intelligence and mental capability ... but rather we are talking about differences in the way men and women screen information (Johnmann, 1983, p. 113). In some subtle directional manner, the do and be parts of living may seem more like two distinctive realms in men. i

While keeping in mind that biology is not destiny (Johnmann, 1983, p. 113), there may be a subtle directional influence on sentient affect awareness generated by gender biology on the process flow among the three dimensions. It might be speculated that men are more easily triggered to some I dimension affect states through the testosterone influence. And if the brain works in sync with affect states in some still to be understood manner, then it may impact on , how much the action-orientation of I and consciousness of inner body ME emotions or. , MYSELF sentience may seem dichotomous. Being both emotionally attuned while being i cognitively alert may not seem like as much o f an either/or to women as to men. Such nuance, however, would probably not turn us into two alien species, if societal reinforcement were not brought to bear. Some biologists believe that aggression in men is innate, as follows: Edward O. Wilson, perhaps the best known American sociobiologist, who believes humans (especially males) are innately aggressive and driven to dominate, asserts that humans are less aggressive than some animals; but animals 1

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do not make war, and only a few species fight their own kind to death ... Even if the biological determinists turned out to be right - if aggression were existent in a greater degree in men than women it would not mean that human society must be contentious, violent, and unremittingly embattled. Wilson also asserts that violent aggression is culturally induced; it is the learned realization of a potential (French, 1987, p.513) The runamuck I who cant find its way back to its own ME insides, let alone reconnect with the net is responsible for violence. To encourage a violent society, one need only create a culture that worships power, individuality, disconnection from others, and competition; and disparages the satisfactions o f life devoted to affection, fellowship and harmony (French, 1987, p. 515). Our world view myopia can strongly influence how aggression is fostered, exalted, or limited. However, the comparison o f humans to primates for understanding sex differences has limited usefulness. Naomi Weisstein, an experimental psychologist noted that in primates natural behavior varies all the way from females who are more aggressive and competitive than males (e.g., Tamarius spp., see Mitchell, 1969) and males who mother (e.g., Titi monkeys, night monkeys, and marmosets, see Mitchell 1969) to submissive and passive females and male antagonists (e.g. rhesus monkeys)...Thus, in promoting comparisons to humans, rhesus monkeys are generally cited [and] the presence o f counter-examples has not stopped florid and overreaching theories o f the natural or biological basis o f male privilege from proliferating(Cox, 1976,p. 96-101). There is no such thing as an objective mind, unfettered by any self-fulfilling prophesies. The hypotheses and expectations of even the most objective-seeming studies effect the outcome of the research...Even with animal subjects, in two separate studies by Rosenthal and Fode (1960) and Rosenthal and Lawson (1961), those experimenters who were told that their rats [being trained in] learning mazes had been especially bred for brightness obtained better learning from their rats than did experimenters believing their rats to have been bred for dullness (Cox, 1976, p. 96) The attitudes o f the individual scientists can also influence what they see. Harry Harlow, in a study originally published in American Psychologist (1962) on rhesus monkeys normal sexual and developmental behaviors, reported his male monkeys were aggressive and his females passive. He concluded that these sex differences probably exist throughout the primate order, and moreover, they are innately determined biological differences regardless of any cultural overlap, and added, I am convinced that these data have almost total generality to man. He then refers in the same article to one of his assistants as Kathy, a bit o f fluff who had worked for several years as a monkey tester while studying to be an elementary school teacher (Bennis, 1973, p. 44, 47-48). Our sexual behavior by gender has been thought o f as having some biological nuance that might influence the directional impetus of the three dimensional human process. Sexual libido is an I arousal/release stimulus awareness located specifically in the genital area. Adolescent boys are usually extremely aware o f their sexual drive, in that its body locus is somewhat to the forefront. This is not implying that girls and women do not have sexual drive. Simply, the external nature

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of the penis makes it easier for teenage boys to develop a sexual I personality sometimes completely separate from an inner emotional person. The penis personality (often including a name for the genitals) is culturally reinforced as part of male virtue, and everywhere, men judge and are judged by the language o f penises ( Chesier, 1978, p.236). In the developmental o f masculine virility, three elements seem to reappear constantly in the development o f male sexual stimulus and response: Objectification Fixation, and Conquest. (Idealization is a romantic concept that is both bible and aspirin for the three basic elements and tends to obfuscate them) (Litewka, 1977, p.22). Objectification categorizes women as potential sexual objects, fixation has to do with concentrating on parts of the anatomy for arousal purposes, and conquest is the reiteration of masculine potency and virtue through achievement o f the act (Litewka, 1977, pp. 22-30). While its not implied that all men must or do operate from a penis personality to make love, as opposed to an inner emotional person, the encouragement to remain in the I active space for sexual performance purposes is socially reinforced. Even studied sexual techniques in our culture (while certainly an improvement over the boom, boom) can be mostly achievement oriented, and thus the MYSELF-oriented sensitivity to the nuance of responses o f the partner is muted. The penis is primarily an I dimension arousal awareness, and that is probably why ancient teaching in Chinese sex manuals taught that young man must be trained not to ejaculate, for his own as well as for his partners pleasure (Sheehy, 1977, p. 454). Orgasm connected to ones mid-wheel ME energy is more inner body intensive (and more reliable over the years). f The physicality o f women is somewhat less conducive to pure libido arousal/release feelings separate from their mid-wheel ME emotions. Women can also identify with the idealization construct of femininity that a vagina personality is affected not in the sexual sense but in a femininity sense. A normal and good woman image is tied to building up the confidence o f the penis personality. Though many men appreciate reinforcement of their penis personality, it does not keep them from being sometimes uncomfortable that a more real person may exist inside o f them. Though young women may get initial sanction for acting like a stereotype, building an identity solely as a reflection of some elses needs is a set up for severe disappointment in life. In women, the clitoral system has no other biological function other than pleasure. The clitoral system physically wraps around the lower abdomen. In a recent studied work, several biological facts about womens sexuality unfolded: There is no such thing as a vaginal orgasm distinct from a clitoral orgasm. The erotogenic potential o f the clitoral glands is probably greater than that of the lower third o f the vagina. 3. The vascularity o f the female pelvis is greater than that of a male ( Sherfey, 1973, p. 142,143,162). The clitoral system may be a linkage to the sensory sheath of the MYSELF in women. It is as though the clitoral system houses a mystery and a preconscious reminder of MYSELF energy transforming potential. It is why, after the first orgasm, many women may be left with a strange preconscious feeling that rather than being at an end or release state, they have arrived at some beginning gateway to higher perceptual attunedness. Contemporary researchers have found 1. 2.

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neurological connections between religious or trance experience and female sexuality. In womens brains there are unique neural links between the forebrain and the cerebellum, which allow sensations o f physical pleasure to be directly integrated into the neocortex, or high brain center. This explains why some women orgasm so intense that they enter a religious trance, or altered states of consciousness ...(Sjoo and Mor, 1987, p.53). In ancient cultures, such ecstasy available in some sexual sharing was acknowledged. The biological menstrual cycles of women are equally misunderstood in our current somewhat behaviorally concrete culture. While the misconceptions regarding the impact o f menstrual cycles o f women at work are being assaulted, the potential within what we call premenstrual tension is often lost in the argument. An opening between the tonal (this reality perception) and the collective unconscious is believed to be a cyclical potential and a psychic edge that the Yacqui spiritual warriors saw as womans advantage in attuning to a higher plan of mystical consciousness (Castaneda, 1979, pp 163-164). What was thought a natural potential o f women to attune to the dreaming arts was thought opened to most men only through ascetic disciplines, or drug induced jolts to their consciousness. Among early women, no one experienced menstruation in private... Our human ancestors lived for millions o f years in equatorial Africa; and perhaps this meant that human consciousness began evolving in synchrony with this powerful observed fact of all females bleeding together, bleeding mysteriously, in time with the mysterious disappearance of the moon....Before patriarchy, puberty rites around menstruation were a celebration of female power, and an initiation o f the young girl into the wise and careful use of the power for the benefit of all. ... Women originally went into menstrual huts in order to gather dark moon power... In both group and solitary meditation, moon power became mind power. (Sjoo and Mor, 1987, p. 150151). In matriarchal cultures around the world, menstruation was thought to heighten perception to the net. As the native women o f Nantucket, who understood feminine power reported with the coming of White Man and Christianity, the girl children were taken by the preachers and instead o f learning that once a month their bodies would become sacred, they were taught they would become filthy.. .The elder sisters die with tears in their eyes because... Who cannot love herself cannot love anybody Who is ashamed of her body is ashamed of all life Who finds dirt and filth in her body is lost Who cannot respect the gifts given even before birth can never respect anything fully (Cameron, 1981, p. 62). Given that even a very mild mystic is aberrant in Western civilization (Benedict, 1960, p.229), our capacity to relate to such ideas is now limited in both women and men. It also is part o f our prejudice, that if the superior male does not have energized MYSELF attunement states as easily, either they do not exist, or they are an aberration of the weaker sex. Such heightened perception in mystically untrained woman o f Western culture can feel like exacerbated gunkiness.

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Pre-menstrual feeling may indeed lead to heightened MYSLEF moods, as once they were involved with the dreaming arts. But hormones may not be as relevant as social context is to human behavior. Through the 1960s, one line of research has attempted to isolate premenstrual tension as a contributing cause o f accidents, suicide, admittance to mental hospitals and the commission o f violent crimes. Mood swings, irritability, and minor emotional upsets most likely do lead to more acting out by females at a cyclical time of the month, but all this proves is that the endocrine system influences emotional thresholds....Suicide, violent crimes and dangerous psychiatric disorders are four to nine times more prevalent in men. Should we theorize, then, that raging hormonal imbalance is a chronic year round condition in males? asks S. Brownmiller. In addition, Brownmiller (1975) questions whether mens hormonal makeup should be a disqualifying factor for many jobs, (tongue-in-cheek). Sher Hite noted that the pattern o f sexual relations predominant in our culture exploits and oppresses women. The sequence of foreplay, penetration, and intercourse (defined as thrusting), followed by male orgasm as the climax and end of the sequence, gives very little chance for female orgasm and is almost always under the control of the man. ...The reproductive model o f sex insures male orgasm by giving it a standardized time and place, during which both people know what to expect and how to make it possible for a man to orgasm. The whole thing is pre arranged, pre-agreed. But there are not really any patterns or prearranged times for a woman to orgasm - so she is put in the position o f asking for something special, some extra stimulation, or they must somehow try to subliminally send messages to a partner who often is not even aware that he should be listening ...so all too often women just do without - or fake it (Hite, 1976, p.251- 252). Sexual maturity is still thought of as connected to the non-existent vaginal orgasm that in the myth automatically follows the penis orgasm. The misconceptions o f sex and sex bias regarding the importance of the penis to psychological and sexual well being was encouraged by Freuds influence. Freud initially was stunned by what seemed to be the numbers of young girls victimized by sexual abuse. Hysteria, he wrote in 1895, was the consequence of presexual sexual shock. He wrote in 1897 that sexual assaults on girls were made by the closet relatives, fathers, or brothers. He eventually revised his opinion and decided that girls must be making up these stories and thus developed his penis-envy theories (Bootzin, 1984, p. 44-45). We can now statistically surmise the accuracy o f the girls reports. Elizabeth Janeway, a current feminist psychologist, criticizes Freuds theories by stating that an enormous structure of meaning has been built on the physiological fact that men have a penis and women do not. Psychoanalysis explains differences o f behavior and attitudes between men and women as occurring because of penis-envy... The hypothesis obviously ignores social and cultural forces. Freudians believe the little girl is afflicted with penis-envy when she first discovers that her brother has something that she lacks ... The fact that awareness of bodily differences was taken to occur as a discovery and a shock implies a culture where adults and children are heavily, impenetrably clothed ... Its rather hard to credit this physiological sex-role determinism to primitive societies where a good deal of nakedness is common (Janeway, 1971, p. 286-287).

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Nonetheless, Freuds ideas were to influence ideas of sex-role for some time. Freuds daughter Anna, a foremost practitioner in her own right, reiterated the theory of Freud that anatomy determined whether predominately male or female qualities would be developed [to] prepare the individual for his or her differing future life tasks ...W hile the boy who highly values his sex organ is exposed to castration anxiety, the girl in turn develops penis-envy and a wish for a substitute for what has been withheld from her, a wish that ultimately culminates in the wish to have a child (A. Freud, 1981, p. 235-236). Sexual masochism for women was for a period of time considered the normal sexual developmental process by women psychologists as well as men. Dr. Helene Deutsch was considered a brilliant psychoanalyst, and in her two volume work, The Psychology o f Women. published in 1944-45, she further elaborated on the Freudian theory o f sexual masochism as the normal state o f the feminine woman and as an expression o f sexual maturity. She suggested that rape fantasy and the experience of submitting to the painful deflowering of mans conquest was an essential element of femininity, and a condition o f erotic pleasure. She goes on to describe how the undiscovered vagina is - in normal, favorable instances - eroticized by an act of rape ... This process manifests itself in mans aggressive penetration and in the overpowering of the vagina which transforms it into an erogenous zone. Ergo, women have a deeply feminine need to be overpowered. Deutsch then elevates her theory by ascribing it to mans evolutionary triumph over the apes, starting only man is capable of rape in the full meaning of the term - that is, sexual possession of the female against her will (Deutsch, 1945, p. 219). Susan Brownmiller in a definitive book on rape noted that Deutschs theory influenced much of the thinking about women in the nineteen fifties, and her pronouncements were piously quoted in all the popular books and magazine articles o f the day that supported teach women how to accept their female role (Brownmiller, 1975, p. 316). Many believe that psychoanalytic bias o f this kind is past history, but these conceptions still abound in psychiatriatry and psychology. In a case description the neo-Freudian approach to approach to diagnosis and treatment is expounded. For example, a patient of a psychoanalytic psychiatrist spoke o f convictions of having excessive masculine strength and size, as for example, unusually broad shoulders and powerful hands that were distortions of her body image (Abend, Porder, Wallick, 1983, p. 43). Whatever else was wrong with the patient, this body energy imagery was not unlike the somewhat common body experience of many empath type people, but was partially responsible for the following etiological descriptiveness o f the womens difficulties. The psychiatrist wrote: Sources o f bodily confusion came up amid recollection of her menarche, with themes of injury, denial, restitution, and condensation o f genital with anal fantasies and pre occupations. Shame and related phallic and anal exhibitionistic wishes, conflicts could be explored, with gradually greater recognition and acceptance o f her lifelong masculine strivings and feelings o f inadequacy and envy ( A bend, Porder, W illick, 1983 , P. 44). And because she liked being on top in sex, it was believed by her analyst that it represented her unconscious wish to have/ be an erect penis herself (Abend, Porder, Willick, 1983, P. 44). Besides unconsciously wanting to be a penis this women also appeared to the analyst to have

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castration anxieties sado-masochistic tendencies and homosexual material, derived from childhood closeness with a sister (Abend, Porder, Willick, 1983, pp 44-45). Given that Freud interpreted masculinity in women as unusual comprehension o f intellect not physical body attributes that exhibited in lesbianism, we might wonder if Freud would think these excessive elaborations on his ideas o f libido instincts were progressive to human understanding. Regardless, the complex and contradictory etiology o f this list o f difficulties would be impossible to cure in a lifetime. What, you may ask, did the women identify as her problem. Why the women came to therapy because she was depressed, lonely, dissatisfied, and uncertain as to what she wanted out o f life (Abend, Porder, Willick, 1983 p. 34). Many believe that learning theory is more objective than psychoanalytic theory, but masculine bias still prevails. In his studies, Piaget emphasized the importance o f childrens games in social and moral development. Legal sense, which Piaget considered essential to moral development, is learned via following rules o f the games and in establishing the fair procedures for adjudicating conflicts. Psychologist Janet Lever (1976) extended and corroborated the Piaget studies that boys become fascinated with the legal elaborations of rules while girls are more willing to make exceptions to the rules. The male bias of Piaget equates male development with child development, thus by definition decreeing that girls fall short in moral development. This view is supported by Janet Lever. She implies that, given realities of adult life, girls will have to learn the male model since the sensitivity and care for the feelings of others observed in girls play has little market valne, and can impede professional success (Gilligan,1982, p. 10). An I orientation is considered healthier than MYSELF orientation by these examples. The same I versus MYSELF emphasis ethnocentrically pervades most developmental models when considering women and men our current culture. Despite Ericksons observation o f sex differences, his chart o f life-cycle-stages remains unchanged. Identity continues to precede intimacy as male experience continues to define his life-cycle conception (Gilligan, 1982, p. 12). It is in the developing I, measured in autonomy and independence, that separation itself is the model and measure of growth (Gilligan, 1982, p.98). For the MYSELF side of ourselves, these models are simply inapplicable. In our society, in those men whose lives have served as the model for adult development, the capacity for relationships is in some sense diminished and the men are constricted in their emotional expression(Gilligan , 1982, p. 154). The I part o f the I-Me-Myself affect motif is perceived as the superior part o f our human nature. At the same time, women are taught that their worth as a good women is dependent on exhibiting mostly a myself orientation, i.e., keeping the family together, being dependent on a man, etc. Jungian analysts were not necessarily less gender biased. Irene Claremont de Castillejo, a Jungian psychologist, sounded like a follower of Phyllis Shafley. She wrote in her book on feminine psychology: The vast majority of women are still willy nilly housewives and mothers, for the sake o f children bom and yet unborn they want security and material comfort and the status quo...It is she who pushes up the material standard o f living seeking ever new gadgets to ease the burden o f overwork, not noticing that in so doing she is binding her husbands feet more firmly to the treadmill he detests in order to meet the monthly bills...A woman today lives in perpetual conflict ...She needs the focused consciousness her animus [male principle] alone can

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give her , yet she must not forsake her woman s role of mediator to man . Through a woman, man finds his soul. She must never forget this (Castillejo 1974 pp. 56, 86). In modem Jungian terms, silly women are admonished to continue to serve long suffering man. Indeed women-blaming mythology of wives and mothers for the ills o f society has a long history, despite the true factual state of women as victims in many societies. By identifying ill (in whatever area) with the relatively powerless in a culture - women, the poor, and blacks - we avert our eyes from the father, the principle o f power, and retreat from confrontation with our own values (French , 1985, p.375) . Thus, the worst thing to be called as a woman might be a castrating man hater although there is no documented history of man-haters in large numbers violently assaulting and victimizing men. There is a reverse history of women hating. Psychologists before the 1960s imitated Freuds example of ignoring the degree and impact of violence toward women. The victim-blaming myths prevalent in psychology regarding violence against women meant there was very little professional literature on this topic. Since the feminist movement o f the late 1960s, the statistical evidence of mens violence against women as physical, sexual, psychological assault, sexual harassment, sexual exploitation by professional, incest, etc. has been staggering ( Rosewater, 1985, p. 199) When the victims talk about the survival skills they developed to protect themselves, some of these survival skills may appear similar to symptoms o f mental disorders (Rosewater, 1982, p.205,206). Like Freuds numerous incest victims, we may assume that a high percentage of women and girls who end up in the mental health system are victims of violence. Besides incest, - every seven minutes, woman in the United States is raped. - Every eighteen seconds, a woman is battered (Raymond, 1986 p.206-207). Phyllis Chesler goes on to suggest that part o f what we consider madness, whether it appears in women or in men, is either acting out o f the devalued female role or the total or partial rejection o f ones sex-role stereotype (Chesler, 1972, p.56). Data analyzed by Dr. Cox and others support Chesler assertions. They indicate that the definition o f mental illness differs for men and women, a fact that may account for women being labeled mentally ill more often then men... Women are likely to be considered mentally ill if they do not conform to the therapists standards of the healthy female because they are no longer healthy according to norms for a healthy adult (Cox and Belote, 1976, p. 315). Society is less forgiving of nonconformity on the part o f women, and punishes it more severely: More women then men seemed to receive electroshock therapy, but that is the treatment most often used with patients diagnosed as depressive or schizophrenic and women receive these diagnostic labels more frequently than men (Franks and Burtle, 1974, p.376). In current society the higher overall rates o f mental illness for females as compared to males are largely accounted for by higher rates among married women (Gomberg 1979, p. 77, 409) The data that unmarried women have lower rates of mental illness than unmarried men but that married women have higher rates than married men entirely due to biological factors intrinsic to being female, but are contributed to by the conflicts confronted with the sex-role norms o f her society which emphasizes that to be a desirable and acceptable woman, she must restrict her competitive and achieving behavior. Role constraint and role conflict may account for the high associative incidence o f clinical depression and marriage (Gomberg 1979, p. 77,409).

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Women are not supposed to demonstrate an achievement-oriented I, as men are not supposed to seem emotional in their ME or appear MYSELF sensitive. It was even recently suggested by a psychiatrist at Harvard Medical School, that women acceptance of societys role for them is a solution to societal problems. The role for a woman, a psychiatrist suggests is to grow up without dread o f their biological functions and without subversion by feminist doctrine, and therefore enter upon motherhood with a sense o f fulfillment and altruistic sentiment, [so] we [men] shall obtain the goal o f a good life and a secure world in which to live it (Gonick and Moran, 1971, p.208). Women must stay in their caste role so that such men feel OK, goes this logic. Sex role self concept can be very much influenced by cultural value orientations. To wit, Nobles (1974) asserts that sociologists frequently underestimate strengths of the African-based black family which include flexibility of role structure, egalitarian pattern of relations, interdependence and interconnection, and social solidarity where all members are important (p. 12-17). These values produce a sex-role concept o f women very different form that produced by the European world-view in which women are held in hierarchical and constricted roles. According to an attitude study conducted in 1975 by Oleary and Harrison, this difference in cultural tone has the effect that blacks are less prone than whites to sex-role stereotypes, and Jefferies (1976) showed that black women do not particularly suffer from low self-esteem as Weston and Mednick (1972) suggest that black college women fear success in intellectually competitive situations less than white college women (Collier, 1982, p. 219,220). However, many black women caution others not to make too many generalizations from these studies. Wallace (1979) indicates that overplaying the strength o f black women leads to creating stereotypes in the other direction and overlooks the scars received from oppression. She denies the myth o f black women as superwoman and further accuses black men of chauvinism(Collier, 1982, p. 220). Black men, she and others suggest, are not free o f the prejudices taught by the dominant cultures perspective on women. Further, black women often suffer the greatest from discrimination because of the double whammy of being both black and female. The U.S. Commission of Civil Rights demonstrates that the worst patterns o f discrimination are against minority women (Collier, 1982, p. 220) Black women have a double bind in looking at a sexist society that is also racist. Black women, speaking with many voices, have been nearly unanimous in their insistence that their own emancipation cannot be separated from that of their men. Their liberation depends on that o f the race and on the improvement of the life of the black community (Lemer, 1972, p. 563). However, discrimination because of the sex as well as race is a genuine fact o f black women life. Patricia Robinson notes that economic class hierarchy in fact goes from white males, on top to black females on the bottom; but a myth established by the black man in the long period o f his material and social advantages of his oppressor, the white man, goes that there are only two free people in the United States, the white man and the black woman (Lemer, 1972, p. 599). Oppression is a deadly disease. The need for white man, particularly, to oppress others reveals his own anxiety and inadequacy about his own maleness and humanity. The oppressed are left with two general choices, to identify with the oppressor (imitate him) or to rebel against him.

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(Lemer, 1973, p. 610). Too often in our dominator modeled history, the oppressed oppress the oppressed. Ada Maria Isasi-Diaz conveying the message of the Feminism Hispano movement talks of being perceived as a traitor because o f the joint concern for Hispanic rights and treatment, and the treatment o f women. She says males of oppressed groups tend to vent the frustration they feel due to the prejudice they suffer at work and in society at large by treating those who historically have been under them the same way they are treated by those who have power over them. (Andolsen, et al., 1985, p. 60). Intra-group compassion (which includes growth and change) is a needed an area of cultural sensitivity as inter-group relations. Many women and men psychological theorists have become more aware that many personal problems women experience arise from the cultural attitude of prejudice (a stereotyped negative set o f attitudes) and structural discrimination (a stereotyped negative set o f behaviors). Examination of the population designated as women reveals minority group status and demonstrates that they are singled out for differential and unequal treatment... American culture negatively evaluates the female role and its associated traits; women perceive this evaluation, [and] tend to have more negative self-concepts than do men and little girls are prone to develop traits typical of minority groups: dislike for their own sex, negative self-image, insecurity, self blame, a submissive attitude, and low aspirations...A s a culturally defined minority group, women are delegated unprestigious roles (Franks and Burtle, 1874, p. 324). Prejudice against women has an economic outcome as well as an emotional identity outcome. Real issues o f health, education, and welfare are predominant womens issues. To wit: twothirds of the worlds illiterate are women.-Women are vastly more under-employed than men... Women perform nearly two thirds of all working hours and receive one-tenth of the world income.-Women own less than 1% of world property (Franks & Burtle, 1974, p. 329). Economic sexism and sexual violence can go hand in hand. Angela Davis (1981) points out that the power-over mentality encourages men who wield power in the economic and political realm to become routine agents of sexual exploitation. ... Both racism and sexism, central to its domestic strategy of increased economic exploitation, are receiving unprecedented encouragement... The proliferation of sexual violence is the brutal face o f a generalized intensification of the sexism which necessarily accompanies this economic assault . . .The present rape epidemic bears an extraordinary likeness to the violence kindled by racism (p. 200-201). There is a definite tie between the power over mentality, economic power and status, and the violent components of the isms. Our society has made some progress, but there is room for more. As Nancy Chodorow, a current psychoanalyst and theorist says: Today women can vote, and there is widespread recognition that they should have equal rights under the law .. .Today, women have two or three children, and occasionally choose not to have any. The divorce rate is much higher and people marry later. But people continue to mother, and most people marry. Women remain discriminated against in the work force and unequal in the family, and physical violence against women is not decreasing. We continue to live in a male dominant society (Chodorow, 1978, p. 6).

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Dorothy Dinnerstein states that what we must not do is justify our present male-female symbiosis on the basis that tampering with it could possibly mean tampering with important biologically inflexible behavioral predispositions. She suggests that if behavioral sex differences are as pronounced as conservatives say to justify history-making roles for men and child-rearing roles for women based on males belligerence traits and female empathy traits, then empathy is more useful for history-making now than belligerence is (Dinnerstein 1976, p. 279). We need the MYSELF orientation to add the peace to prosperity as many politicians currently espouse. The mid-wheel ME functions are not different for women or men, nor are the I affect states. It is in the flux between these dimensions that the nuance differences seems to occur. It is seemingly more usual for men to pump out the I affects, and somewhat more difficult to unwind back to a more genuine inner body emotional-sentience. For women, it requires a certain fixed analog I mind set to stay out on the I wheel without ready reabsorption to a more internal ME. It requires men to make more effort to sit with themselves until the same reabsorption occurs. Women who emulate mens affect process must make more conscious effort to steel themselves against stimulus impact, often making them appear even harder than men when in the identical affect state. Gender biology does not influence what roles we can do, but may predispose the directional impetus to affect. If the cultural norm prescribes being unaffected by others to be good at certain jobs, men certainly have a bit of advantage. If this be our goal, women can become steeled as well, even while dressed for success. Perhaps it is not women or men, but the cultural norms that have the flaws. The sentiments voiced by a statement signed by sixty feminist psychologists in 1985 should perhaps permeate the field o f psychology. It points out that psychoanalytic and other male-model theories have contributed to the maintenance of sex-role orientation, that sexism is a reality in our present system and, along with past events, a contributor to womens misery. Psychology must encourage values and techniques that promote egalitarian, rather than hierarchical, relationships; respect for the clients expertise about herself, rather than denial or negation; and acceptance of negative feelings as normal, expected response to oppressive conditions (Rosewater and Walker, 1985, p. 7).

Gender Roles and Relations from an Interactional Cultural Perspective

A new standard o f psychological health for both sexes is needed if we want to become balanced three dimensional humans. Freeing people from rigid sex roles and allowing them to be androgynous (from andromale, and gyne female) should make them more flexible in meeting new situations, and less restricted in what they can do and how they can express themselves (Bern, 1970, p. 229). Research indicates that rigid sex-roles do restrict our behavior, and perhaps negatively impact our three dimensional affect flow. In our complex society an adult has to be assertive, independent and self reliant, but traditional femininity makes women unable to behave in these ways. On the other hand, an adult must also be able to relate to other people, to be sensitive to their needs and concerned about their welfare, as well as, be able to depend on them

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for emotional support, But traditional masculinity keeps men from responding in such supposedly feminine ways (Bern, 1970, p. 229). Androgyny is the ability to flow between the male and female qualities within ones own self. According to June Singer (1966), the power lies in the openness to the opposites within oneself-not by an effort to integrate that which is strange and foreign, but by an awakening to the reality that the opposites have been there all along (p. 34-37). Androgyny is a concept that allows the yang, the strong male creative power and the yin, the dark receptive female and natural element to flow as opposite poles within each individual (Capra, 1978, p. 96). In the three dimensional affect motif o f I-ME-MYSELF it means that to become whole, both men and women must become adept at both the I and the MYSELF sides to the sentient-nucleus ME. But androgyny and wholeness are ideals, not current reality. We cannot simply go from historical inequality to humanism by minimizing differences between the sexes. In the egalitarian consciousness of the late sixties and early seventies it was not popular to study or refer to sex differences, since the descriptive word different had been used to justify extreme social inequality. Differences were minimized by simply decreeing that everyone was now equal as though the word equal meant the same. We cannot just withdraw male and female role differences and pretend they do not exist (Strouse, 1974, p. 7). What we must do is put in the work it takes to become more attitude flexible about ourselves and our culturally prescribed gender definitions. To do so means to first accept and then review the impact of culture and its effects on women and men as culture groupings. An increase in attitude flexibility includes increased self insight, better communication skills, developing interpersonal sensitivity, and enhancing the ability to adjust to others without losing our own sense o f self. To do so as part o f gender relations includes: 1) The ability to identify the cultural dimensions o f both verbal and non- verbal behavior 2) The ability to identify similarities and dissimilarities in value assumptions about social relations, and world view perspectives. (Harris and Moran, 1979, p. 158, p. 237).

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Picture I: Overlap between A& B is small.

A B

Figure 14. The purpose of the bi-cultural attitude schematic is to encourage better communication and understanding but in a culturally diverse atmosphere of mutual regard. It encourages the growth o f the attitude expressive range for both women and men without subscribing to superior/inferior ideas. It allows us to expand our cultural ethos tolerance for gender variance in roles and traits. If we presume A is the dominant or majority group, then expanding A 's attitude flexibility is far better than simply asking B to assimilate or become like A. A is asked to learn more B expressive ways without assuming that A can ever know all o f what it means to be in Bs minority situation. It allows B to behave bi-culturally, without losing the good qualities and perspectives of B ways. When a woman lives as a woman, among women, among men, she at the same time questions the man-made world but does not dissociate from it, assimilate to it, or allow it to define her as a victim in it. She interacts in the dominant valued world while at the same time seeing beyond it (Raymond, 1986, p. 232). Alice Walker (1983) gives several definitions of what she calls a womanist which can include any of the following: a feminist of color, courageous behavior in women, a woman who prefers womens culture and womens emotional flexibility but still is committed to the wholeness of entire people, male and female (p. xi). While maintaining pride in our B culture, we can still interact effectively with A culture, if we are to create a better society. It requires a conscious effort to grow the attitude range of both A and B groups. Attitude range is represented by the dotted line as so:

P icture II s Attitude flexible - orerlap is extensive. A B

Figure 15. Black cultural styles, for example, often reflect mainstream ethos as well as black cultural motifs. "Consequently, bi-culturality is a fact o f life for Afro Americans. Bi-culturality does not have to be problematic. It is probable that individuals can easily if not effortlessly integrate or negotiate two cultural agendas (McAdoo, 1985, p.43). The difficulty of bi-culturality comes when A culture is not only the dominant or majority group, but also if A group views their own psycho-cultural style as somehow superior. Black psycho cultural ethos which encourages spirituality, harmony, affective virtue, and expressive verve and sponeaneity can be and often are subject to Euro-American dominant cultural definitional viewpoints. Spirituality can be interpreted as superstition, expressive individualism as showing off, affective virtue as too emotional, and harmony and communalism as dependency (McAdoo, 1985, p. 43). It requires an adjustment o f world view perspective to become truly attitude-flexible as an interpersonal intelligence for A culture persons. Women as a B group are also subjected to masculine or A culture view points, as men have provided the androcentric voice for what is considered appropriate psycho-cultural ethos. Every ethnic group or lifestyle cultural group (gay/lesbian) becomes B culture group subject to A culture definitional viewpoints. Most o f us are A culture in some group situations and B culture in other groups. Many women, like African-Americans, have usually developed adaptive reactions, coping styles, and adjustment techniques to being bi-cultural as have many ethnic or lifestyle groups in their B cultural mode. Bi-cultural socialization makes us potentially better skilled at attitude-flexibility, and therefore, B culture groups are often ahead of A culture groups in ethos-flexible pragmatism. However, minority status complicates this process bringing its own unique set o f forces and necessities for how to negotiate our socialization. B culture groups suffer from A cultures entitlement to dictate norms, and A culture groups suffer from ethnocentric cultural blind spots- they often do not know what they do not know.

It is obvious that spoken language can be a barrier, as well as, a facilitator o f communication. It demonstrates the manner in which the melting pot theory has obfuscated our cultural ethnocentrism. When the various B cultures arrived in America, they were not encouraged to maintain multi-linguistic speaking patterns. To assimilate as an American, English was demanded as the A culture language. It is only within the current time, that some are beginning to promote teaching several languages from an early age, as is standard in much o f the rest o f the world. This way all our children can be bi-lingual. Verbal language, however, can demonstrate cultural barriers even if everyone is speaking English. Jenkins suggests that successful black people in our culture have learned to speak English on four different levels, from formal to street, maintaining black communicative styles side by side with using standard forms permits them to commute psychologically from a personal-cultural home to the common world of work and culture shared with other ethnic groups in America ... Switching codes may be a useful way o f sustaining multipolar aspects o f their identity (Jenkins, 1985, p. 114). It allows for bi-cultural or attitude-flexible behavioral modes. Switching o f language codes no doubt occurs in other ethnic groups or geographic regions. A ramp, granny woman, crick, and jackleg are all common terms in Central West Virginia, for example. Ernest Crawly reports that women and men speak almost different languages in some 20 societies, including the island Carib, the Guaycurus o f the Argentine Gran Chaco, the Karaya o f Brazil, the Eskimos f the Mackenzie Delta (North America), the Polar Eskimos of Greenland, the Japanese, and the Berbers o f the Great Atlas Mountains in North Africa (Cavin, 1985, p. 143). The Tuareg women of the Sahara keep an older culture and language separate from the Tuareg men, while the Japanese alphabet possesses two sets o f characters, Katakana for the use o f men and hiragana for woman (Cavin, 1985, p. 144). Studies done on mixed sex and same sex groups indeed reveal some interesting gender related verbal coding differences in our current culture. Power is seen in group members who initiate the most interaction and take up the most time in our society. Considered to be taking a leadership position, men in mixed groups were found to both initiate and receive more interaction than females. In single sex groups, males established a more stable dominance order over time than the female groups... The same males were the most active speakers in every sessions... Inactive male speakers never assumed important positions in later sessions. In our culture, being seen and heard is necessary to prove that one is a leader, that one has power, and maybe even that one exists, if I becomes the sole measure of existence. In all female groups, there was greater flexibility in the rank order o f speaking over time. Active speakers drew out more silent members, and then became less active speakers (Aries, 1977, p. 220-221). Tower (1974) in coding the verbal patterns in an attitudes toward women in sensitivity trainings of over 2000 counselors and probation officers conducted by the Womens Training and Support Program in mixed sex and same sex groups, noted the following patterns: 1.) Men verbally dominate mixed sex groups, averaging 87 statements per man as compared to 37 statements per woman. This verbal dominance could go as high as 9 statements per man to 1 statement per woman.

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2.) M en tend to talk in general statem ents, and even ex acerb ate the pattern in single sex groups, discussing issues in term s o f m oral positio n s, societal stances, theoretical or hypothetical propositions, cultural ex pectations, etc. 3.) W om en tend to s e lf disclose m ore than m en, u sin g th eir o w n ex perience as the basis for discussion, and using m ore feel w ords. T his interpersonal com m unication style increased in single sex groups (T ow er, 1979, p. 7). S om etim es labeled as the overly em otional appearance o f w om en, w o m en appear m ore so c ia lly sensitive and intrapersonal in s e lf disclosive com m unication style. M en appear m ore d o m in an t and cognitively verbal, but neith er socially sensitive, n o r easily able to identify w ith inner em otions, at least by verbal responses. There is no reason to believ e that social se n sitiv ity disallow s for successful accom plishm ent. N ote that the co m p ariso n b etw een N orth A m erica and Japanese negotiation styles for m anagem ent and b usiness could su p erim p o se over our im ages o f m en and w om en. Japanese E m otional sensitivity h ighly valued N ot argum entative; Q uiet w hen r ig h t. (C asse, 1982, p. 163). The language pattern o f w om en seem s to express the M E -M Y S E L F affect m otif, w hile the language pattern o f m en seem s reflective o f the 1 . It is in terestin g that the M E -M Y S E L F language is thought o f as too subjective. The I affects are also subjective. T hey sim ply lack em otional resilience. N o th in g is probably as in appropriately su b je c tiv e as the m anifested fight/flight defensiveness to m aintenance o n e s egoism . P um ped up d efensiveness on the I w heel can look loud, opinionated, and aggressive, but such states are very ego b o undary vulnerable. It is v ery easy to burst the bubble, or stab through the ad ren alin -lik e puffiness w ith a few sharply pointed w ords. T he I dim ension states that m ight be appropriate in real duress are excessively defensive and generate only fight/flight im pulses, i f the goal is to keep our outw ard projections o f ourselves intact. A dditionally, to m aintain d om inance w e m ust seek constant reinforcem ent for o u r w orth, and need constant rem inders that w e are su p erio r over som e others. Perhaps this is one o f the reasons for another startling finding o f T o w e rs (1979) research on verbal patterns: In initiating dialogue about w o m e n s issues, w om en in single sex groups w ould m ake as m an y as tw enty-percent o f initial conversational statem ents p ro tectiv e o f m en, i.e., m en have it hard too, m en are easily hurt, m en can be sensitive, m en need support, etc. In N o rth A m erica E m otional sensitivity not h ig h ly valued A rg u m en tativ e w hen right o r w rong, but im personal

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the mens group coded, only one protective statement was ever made about women. And this was in a women-in-treatment course, where facts on abuse of women were being presented (p. 17). Many womens groups indeed expressed their perception that men often seemed somehow emotional fragile if not regularly behaviorally reinforced and emotionally nurtured, and that a number o f women had always felt that they were, in a covert manner, emotionally stronger and more resilient than the men in their lives (Tower, 1979, p. 7). The language patterns may also reflect the different ethical concepts used as a base for interactions. As Carol Gilligan notes: My research suggests that men and women may speak different languages that they assume are the same, using similar words to encode disparate experiences o f self and social relationships... In the different voice of women lies the truth of an ethic o f care, the tie between relationships and responsibility. The voice of men posits a different mode based on rules and rights- -the ethic of fair (Gilligan, 1982, p. 173,174). Men describe themselves based on a perspective o f operating from an autonomous space, while women demonstrate verbally the experience o f feeling tied to others. Mens communication patterns seem more reflective of the I, while womens communication patterns resemble the ME-MYSELF. Body coding cues are another cultural variance between women and men. Body spaciality impacts directly on gender role accommodation, as for women their feminity is gauged, in fact, by how little space they take up, while mens masculinity is judged by their expansiveness (Henley, 1977, p. 38). Such small but pervasive body language traditions of gender identity, such as the traditionally polite girl keeps her legs together, while sitting with the legs wide apart is a gesture o f a dominant, confident male (Morris, 1971, p. 46-47), reinforce the behavioral display, if not the actual affect o f the adrenaline puff. The need for diffusing a sentient nucleus ME into a physically expansive or puffed out preparedness to do or act is often accompanied by emotional defensiveness. Such physical untouchability has been accompanied by emotional remoteness (Morris, 1971, p. 10). The concept that people can pump up or puff out their ego into a self assertive I ness is more than a figure o f speech. It can represent a genuine sentient experience o f the I. If nonverbal cues can sometimes demonstrate overt body politics, then the ability to read body cueing to assess intent o f people, separate from their behaviors, (i.e., the ability o f the MYSELF to operate as an antenna) should be a partial measure of interpersonal relatedness or social sensitivity. The studies of Rosenthal, et al., conducted in many different cultures, on different age groups, different educational levels, and different professional training, found that consistently, females o f all ages performed better at understanding nonverbal cues than did males (Henley, 1977, p. 13). Indeed, greater social sensitivity may well be the special gift of women in a male dominated society, or blacks in a white dominated one. Slaves for example, had an acute judgment in discriminating the character o f others (Henley, 1977, p. 14).

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In terms o f the three dimensional human process, the more frequently we propel ourselves to pump up our I or our individuality in usual interactions, the less affect stimuli we are able to read or experience, and the less socially sensitive we become. What you see is indeed what you get in superficial understanding. There is no nuance, no sentiment undertone, no intent different from outcome, no tie to the emotional or affectual vibrancy in others. The ability to interpret others remains surface bound. Such lack of social sensitivity may appear, at first glance, as keeping your head and otherwise demonstrating an ability to keep your wits about you, or retaining analytic and rational cognitive distillation. Indeed, when cunning and quick thinking are necessary as survival tools or as part of the expression of active doing, the pop over to the I dimension can leave the mind clear for computer like dissection of information. However, active cognating is not the same as reflective synthesis that requires both ME attunement to stimuli and the ability to not affix cognitive barriers around what can be comprehensively understood. What is either logical or rational depends on much on the degree o f development of our perceptual and reflective capacities to integrate affect stimuli and interpret phenomena, as it does on the ability to objectively sort through information. To achieve androgyny, women must become comfortable with assertive expression and men must learn to uninhibit their emotions and their bodies for the development of affect reception and social sensitivity. It seems that each sex would have something to learn from the other. Having observed a number of mixed sex and single sex groups in an attitude-training model, Tower (1979) observed that 1) men tended to bond around cuirent male views, developing friendly relationships. They had trouble with risky self disclosures and sharing of feelings with each other, however; 2) Women tended to be more in touch with their feelings and more readily self disclosive, but many tended to be protective o f men and the male culture; 3) The communication patterns o f women and men are different enough to require communication skills like the feedback model (which breaks speaking patterns into actual observations, assumptions that we are encouraged to check out, and feelings represented by actual feeling words) to be taught and practiced until it elicits three dimensional responses; 4) Many women acknowledge having repressed anger and speak in shoulds; 5) The repression of the ability to verbalize ME feelings makes many men insensitive to their own feelings, let alone the feelings others (p. 18). Such communication patterns are, o f course, never typical o f every individual, and they can be somewhat altered by ethnic group or age set. Perhaps the most interesting social learning o f the research by the Womens Training and Support Program was that both women and men were able to alter and expand these patterns in a four day sensitivity training. The cultural patterns to be women or men weigh on us like wearing an outfit and are often very preconcious. The gradations o f awareness o f the I-ME-MYSELF affect m otif underneath the cultural clothing varies considerably in both women and men. It can be fairly stated, however, that men are more encouraged to represent the I affects and women the MYSELF affects, and that both sexes repress some o f the emotional range available in the ME. If we strip all the social role dialogue into six work values, we can observe the ways in which we are individuals and the ways in which we behave according to cultural prescription. H.B. Wolfe (1969) Women in the World o f Work developed a work list (See Figure 16).

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Mastery-Achievement, Economic, and Dominance Recognition can all be turned into quantifiable or objective goals and are considered, therefore, considered male values. Independence, Social, and Interesting Activity all require subjective valuations and, therefore are thought o f as female values. In prioritizing their own top three work values many women and men appear to have a mix o f the female and male values, making up unique androgynous combinations. But when put in single sex groups to come to group consensus on questions 2 or 3, the language patterns, body coding and other culturally caught styles prevailed in the process used to come to the answers.

Figure 16.

WHAT DO WE VALUE IN WORK?

What do you value? What are the most important things to get out of work? Here are six sets o f values 1. Independence: not being dependent being able to take care o f yourself; not requiring help or assistance. 2. Economic: having money for things you want or need. 3. Social: meeting and interacting with interesting people. 4. Mastery-Achievement: accomplishing things; doing a job well and completely. 5. Dominance-Recongition: prestige, fame, or authority over other people. 6. Interesting activity: variety or new and usual to do. Will you please rank these six sets according to your values, the values of men, and the values o f women? Rank the most important number 1 and the least important number 6. 1. Think about things you want to get out of work. What are the most important things you want to get out o f work? The most important things I want from work. (rank order- 1= most important to 6= least important- and no ties, please): Independence Economic Social ___Mastery-Achievement Dominance-Recognition ___Interesting Activity

What do women value in work? 2. What do women value? What are the most important things most women want to get out o f work? (rank order as above): Independence ___Mastery- Achievement Economic ___Dominance- Recognition Social ___Interesting Activity

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What do men value in work? 3. What do Men value? What are the most important things most Men want to get out of work? (rank order as above): Independence ___Mastery-Achievement Economic ___Dominance- Recognition Social ___Interesting Activity

Women tend to talk in self disclosures, men in generalities. Men often sit far apart from each other, and a leader takes charge. Women dont usually select a leader and they change roles often. Men usually behave like the cultural prescription for men; women usually behave like the cultural prescription for women. Men usually use a follow the rules or majority rules process, while women more often dialogue out concerns using self disclosure from their own experiences. If the women do not trust each other they stay very quiet and constrained throughout. Many mens groups exhibit easy camaraderie, complete the task, and then move their chairs further away from each other. The reason for the bonding is over, the task is complete. So it remains in overall society as well. A man may value Social as his top work value but he is unlikely to go to a job interview and say, Im really not as concerned with the salary as I am with the feeling of esprit in the work site. How well do people get along here? A woman may value Dominance-Recognition as her top work value but she is unlikely to be blunt about expressing the desire to move up the organizational ladder in her job interview. And if this man and woman bravely exhibited their top work value, chances are the interviewer would not respond well to either o f them stepping so strongly out of cultural mold. Our insides and our outsides do not necessarily correspond. Norms remain very strong, especially related to gender roles, while actual individual values offer up many androgynous blends. We are unique in our personal values, but often conforming to attitude norms in our behavior. It is in world view that the I and MYSELF parts of the three dimensional affect motif seem most different because o f gender. MYSELF is an affect state of willingness to submit to a greater web o f affectivity, or willingness to be a supportive role player within a net of interrelationships, by temporarily affect-receding the unique I persona. For greater good or meaningful purpose o f groups or to support specific others, the autonomous I affectivity fades. ME blends in full receptivity with the other-directed MYSELF attunement to pick up social nuance and social reinforcers from whatever energy type is the primary one. The positive effect intended is that MYSELF as a component support operates in role harmonizing synchronicity with the affectivity o f others. Submit may conjure up images of passive-compliance in our culture, but submit in the pure MYSELF maimer does not reduce the conscious awareness of ME inside, nor free ME from ones own accountability for a part in the group interaction. Willingness to submit, in this context, is the ability to be attitude-flexible and responsive to the emotional needs of others. As studies consistently indicate more aggression in men, women consistently express themselves as more compassionate and sympathetic and also more emotional in general (Terman & Miles, 1976, p. 383). Further, womens measure of self worth is not necessarily gleaned from the more

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separate affect side o f the I dimension, but rather through responsible caring for others. The contrast between a self defined through separation and a self delineated through connection, between self measured against an abstract ideal of perfection and a self defined through particular activities o f care makes for totally different concepts of what it is to be human (Gilligan, 1982, p. 35). For many men, responsibility is exhibited as an abstract problem in intellectual moral themes and cognitive assessment, as opposed to the lived phenomena of sensitively experiencing the connection thus impelling an ideal o f care. Such web-like connections and the commitments to activity that demonstrate affection bonds to others are consistent in the themes o f moral assessment in many womens voices (Gilligan, 1982, p. 35). As Western men tend to see a world comprised o f people standing alone, that coheres because of a system of rules, women tend to see a world comprised of relationships, cohering through human connection (Gilligan, 1982, p. 29). Women, therefore, speak in a different voice. The disparity between womens experience and the representation of human development, noted throughout the psychological literature, has generally been seen to signify a problem in womens development. Instead, the failure o f women to fit existing models of human growth may point to a problem in the representation, a limitation in the conception of human condition, an omission o f certain truths about life. The different voice I describe is not by gender but theme. Its association with women is an empirical observation, and it is heard primarily through womens voices (Gilligan, 1982, p.2). Kohlbergs stages of moral judgment stand as exhibit A. Kohlbergs (1985, 1981) six stages that describe the development of moral judgment from childhood to adulthood are based empirically on a study of eighty-four boys. When measured on a scale developed by Kohlberg, women appear to be deficient in moral development and still involved with helping and pleasing others of Stage Three (good girl) on his scale. Kohlberg implies that if women enter the traditional arena o f male activity they will recognize the inadequacy o f this moral perspective and process like men toward higher states where relationships are subordinated to rules (law and order orientation) (Gilligan, 1982, p. 18). The outcome is that an ethic based on fair (mens ethic) is presumed superior to an ethic based on caring (womens ethic). The relations between the sexes and the dialectic of human development, can be seen in the integrity o f two disparate modes. Women tend to be acculturated to be responsible for others, and men acculturated to respect the rights of others. Womens insistence on care is at first selfcritical rather than self-protective [Have I done enough?], while men initially conceive obligation negatively in terms of noninterference [I dont want to get in the way.] (Gilligan, 1982, p. 100). Human development models that encourage permanent inequality can not separate the concept power-to from power-over, let alone value be-power ideals. McClelland (1975) notes that women equate power with giving and care, focusing attention on the interdependence of relationships...Men represent powerful activity as assertion and aggression. They also concentrate on growing stages of individuation whereas women focus on building on and developing within context o f attachment and affiliation with others (Gilligan, 1982, p. 167, 169).

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Within the MYSELF dimension, roles can flux and change and growth is always possible. Power is tied to age set needs and growth stages. Women often reflect the MYSELF orientation. Jean Baker Miller distinguishes between temporary inequality and permanent inequality. The former represents the context o f human development, the latter, and the condition of oppression. In relationships of temporary inequality, such as parent to child, or teacher to student, power is ideally used to foster the development that removes the initial disparity. Experience and knowledge are shared. In relationships of permanent inequality, power cements dominance and submission, and oppression is rationalized by theories that explain the need for its continuation (Gilligan, 1982, p.168). The African world view that emphasizes interdependence and interconnection, and critical standard for evaluating others on affective rather than economic virtues, are also the psychological strengths exhibited in the different voice of women from every race or cultural heritage. The social feeling o f MYSELF as affectively interrelated to a larger group means that how one meets the imperative to care becomes a large measure o f self worth within various affection bonding structures. Studies of moral judgments demonstrate that women differ from men in the greater extent to which womens judgments are tied to feelings of empathy and compassion and are concerned with the resolution o f real as opposed to hypothetical dilemmas. Such affect-tied and emotionally concerned divergence from the separate autonomous self associated with developmental stages o f moral growth developed from a Western masculine standard is often seen as a failure o f development in women (Gilligan, 1982, p.69-70), In an attitude flexible bicultural view, womens experience more readily includes affect attunement to others as a living marker to their greater social sensitivity. Women base morality on deeper sentiment and sensitivity. To wit: Womens construction of moral problems as a problem o f care and responsibility in relationships rather than one of rights and rules ties their understanding of responsibility and relationships, just as the conception of morality as justice ties to the logic o f equality and reciprocity. Thus, the logic underlying an ethic to care is a psychological logic o f relationships, which contrasts with the formal logic of fairness that informs the justice approach (Gilligan, 1982, p.73).

MYSELF other directedness, in its most pure, is the lesson of fortitude for ME, much as the I affect is courageous will to act for ME. Despite my own emotional condition experienced in my mid-wheel ME (whether anger, hurt, sadness, fear), my MYSELF can reach out to be receptive to the needs o f others. Thus, personal emotions temporarily take second precedence to meeting the emotional needs o f specific others or of a group. MYSELF becomes someone who can hold off expression o f ME emotions to attend to the greater emotional needs of helpless others. The ME inside learns how to absorb emotions in depth and breadth without any compulsion to act or release inner-experienced feelings until it is more appropriate or will not cause undue distress to others. Having a willingness to submit to nuance is the part of human capacity to be in an

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emotionally supportive role and to experience attitude-sympathetic relatedness to others. It is the part o f human nature that can set aside I to ensure meeting the needs of others. It is the part of human nature that allows ME to hold onto and absorb its own emotions in a fortitude developing manner. Two pathways o f disadvantaged status can distort the positive MYSELF state into an over gunky (depressive, agitated, burdened, or hypersensitive) state. One pathway emphasizes the low social status, legal and economic discriminations o f women; while the other pathway emphasizes womens internalization of role expectations which results in a state of learned helplessness. The social status hypothesis observes that women find their situation depressing since the real social discriminations make it difficult for them to achieve by direct action and self assertion. Further, the learned helplessness hypothesis proposes that socially conditioned, stereotypical images o f men and women produce a cognitive set against assertion and independence (Gomberg, 1979, pp.406-407). It is not the MYSELF that produces distress, but not being encouraged to also have an I. Although independent assertion in judgment and action is considered to be the hallmark of adulthood, it is rather in their care and concern for others that women have both judged themselves and been judged. The conflict between self and other...between compassion and autonomy, between virtue and power binds womens images o f themselves into good woman or bad woman categories. The good woman masks assertion in evasion. (Gilligan, p. 70-71) and thus lives the gunky attitude of someone so affect burdened from the feelings o f others, she begins to lose track o f the ME within, let alone consider I assertion o f her individuality. Most women and men have some MYSELF social feeling. It is perhaps the abundance o f MYSELF not necessarily as an expanded world view, but as a sole measure of individual I identity, that is socially reinforced to constrain and weigh down the ME in many women. The social role is to take the place o f an I achievement orientation by cultural prescription. The I part o f the human affect motive still desires outlets, while the rewarding fulfillment available in the MYSELF is demanded by society. When the interconnections of the web are dissolved by the hierarchical ordering o f relationships, when nets are portrayed as dangerous entrapments, impeding flight rather than protecting against fall, women come to question whether what they know from their own experience is true.. .Personal doubts.. .invade womens sense of themselves (Gilligan, 1982, p.49). The positive ethic in womens experience evolves around a central insight, that self and other are interdependent (Gilligan, 1982, p.74). The difficulty in maintaining a so-called good woman definition, when willingness to submit to the net in order to care for others is a character growing strength, is that such character strength is supposed to appear passive or nondirective. Passivity is not synonymous with MYSELF attunement (think of the Jedi warriors o f Star Wars attuned to the force) but in cultural critique can seem synonymous. Experiencing the interdependence of self with others does not mean that there is no self, unless you give up your self. In fact, social sensitivity leads to spiritual sensitivity, leads to realizing the archetypal SELF. Having a developing self, or combining a process flow between ME, MYSELF and I as three

j '

I
{

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dimensional humans is certainly not selfish, but delineating between self and selfish is a continuous struggle for many women. In over attending to others, many women are susceptible to over exaggerating their importance in caring for others using traditional role definitions as cultural norms. Thus, they are often gunked up and susceptible to guilt, doubt, and shame for not fitting a cultural standard o f feminine role compliance, or for expressing self aspiration or mid-wheel ME emotions in a direct manner. This type of gunkiness is a useless encumbrance to the ME inside, and distorts the positive elements of the socially sensitive MYSELF person. As men also have a MYSELF, however underdeveloped, women also need an I who can act or do when it is appropriate to act or do. Both sexes need to become three dimensional, as the human affect motif allows. The other-directed MYSELF orientation develops our social feeling and teaches us social roles. It expands our cultural ethos tolerance by giving up the attitude flexibility so important in cross cultural contacts or in managing human differences. It gives us responsibility to others, and satisfies our need for belonging. We would be very affect-limited humans without the MYSELF dimension o f the three dimensional human. The over emphasis on I autonomousness that particularly culturally encourages many men to remain somewhat affect limited does not make for a healthy society, no matter how achieving and technologically advanced. MYSELF, as other-directedness, become over weighty and distorting by mixing up an attitudepliant social role as a definition of unique self (I am wife, mother, which is a fine social role but is not an I feature) and by stereotyping certain roles as always ascribed to individuals by gender, race, age, class, etc. Role confinement creates useless gunks on the mutual social feeling string o f human interaction. Women, who universally express themselves as more sympathetically other attuned, are not freed from MYSELF simply by adopting new social roles. For many women, work roles can include the same concern for others. From the different cultural norms with which girls are raised, it is difficult to understand that in the male culture, competition is the reward. Competition is fun. Competition is what makes it all worthwhile. Without the prospect o f competition, personal competence loses its meaning and zest. (Harragan, 1977, p.78). Equality, although a positive goal, will not bring sameness unless women become associate autonomous men denying the purity o f their own experience and process. Finding a better blend between competition and cooperation might be a necessary societal goal involving both sexes, if quality goals become as valued as quantity goals. Adding other-attuned MYSELF attitude flexibility to the ME inside is as subtlety natural to women as I seemingly comes somewhat more easily to men. Subtle directedness to one side or the other o f ME would not restrict the ability to be three dimensional without other cultural role prescriptions, however. The cultural bearers of the once proud feminine principle in humans now often appear as gunky, weighted-down beings. Puffed up men and gunked down women make for a strange societal flow, and role-predetermined cultural mixed marriages. When the I in a man marries the MYSELF in a woman, a whole is glued together from the two, but the ME in both parties remain somewhat muted or constrained. This form of glued together wholeness has its social rewards and cultural sanctioning, but it makes women with both

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a constrained ME and accommodating MYSELF subject to the role prescription o f supporting the autonomous I from having to experience his own vulnerable ME. And if the I in men is so secure, so powerful, then why, as Virginia W olf pointed out, do men need women to reflect themselves back to themselves twice as large as they really are? (Chesler, 1978, p. vxii) And if being MYSELF glued onto an I of a man makes women happy, then why is it that the higher overall rates o f many mental illnesses for females are largely accounted for by higher rates among married women (Gomberg, 1979, p.407) ? That the MEs in this construct have difficulty communicating might be seen in the association of poor interpersonal relations within the marriage and clinical depression as supported by studies o f depressed women (Gomberg, 1979, p. 409). The MYSELF nuance in womens otherattunement is not the difficulty, but the addition o f restricted female roles makes such submissive other-attunement feminine, while discouraging healthy attempts to have an autonomous I. The data that unmarried women have lower rates o f mental illness than unmarried men but that married women have higher rates than married men are cited as evidence that the excess o f symptoms noted currently are not entirely due to biological factors intrinsic to being female, but are contributed to by the conflicts generated by the traditional female role (Gomberg, 1979, p. 409). Role constraint leads to role gunks. The existential fear in many women is that if they let in the hurt and let out the anger at the double standards, they might also disrupt comfortable patterns, and throw ambiguity into their relationships. Seeing means that everything changes: the old identifications and old securities are gone...Therefore the ethic emerging in the womens movement is not an ethic o f prudence but one whose dominant theme is existential courage. This is the courage to see and be in the face of the nameless anxieties that surface when a woman begins to see through the masks of a sexist society and to confront the horrifying fact of her own alienation from her authentic self. (Daly, 1973, p.4). The acculturation to extreme heterosexism also creates existential fears. We also confuse and frighten ourselves from our own growth by mixing up ideas about sex-role performance with masculine gender identity and feminine gender identity with social role compliance. As well, we often back away from empowerment available from depthful emotional bonding within out own gender groups. Social myths, regarding sex roles, work roles, sexual behavioral roles, and moral beliefs that form our social identity can keep us from introspecting on our own inner felt nature, or reaching our MYSELF social antennae out to members o f our own gender groups, or even establishing healthy friendships with members of the opposite sex. Indeed extreme heterosexism has not allowed sexual bonding between men and women to flourish in an atmosphere o f openness and naturalness, let alone emotional bonding. It was the medical establishment that launched the Victorian age campaign even against masturbation, based on the erroneous notion that self abuse would produce all manner of physical and mental deterioration. Doctors also considered marital sexual relations potentially dangerous to a healthy body and warned that they should occur only in moderation and preferably for

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procreation. Masturbation, excessive intercourse, and most especially homosexual behavior headed the list o f injurious sexual practices warned about by 'modem medicine (Blumstein & Schwartz, 1983, p.42). Our sexual norms constrain not only how we view sex but also the emotional and social preferences for friendship expression for both women and men, which limits our capacity for affection bonds and inclusion bonds necessary for developing sentience. Homophobia is defined as ardent aversion to intimacy with same sex persons. It is promoted by Judeo-Christian cultures that have labeled sex between people of the same sex as an abomination (Blumstein & Schwartz, 1983, p.40). Intimacy phobia is a socialized extension of this fear, and relates to a more generalized fear of intimacy with anyone- male or female. Rather than be an individual problem, intimacy-phobia is a social phenomenon. Intimacy phobia is the aversion to developing deep long lasting friendships, and to creating sentient-affiliated structures that make up net-like supportive and solid arrangements to make up for the lack o f extended families and kinship ties. Everyone is caught up in various aversions to intimate friendships because the notion that all intimacy eventually leads to romantic sexual interludes pervades our culture. When we love someone or are stimulus drawn to someone, we often register it is sexual. We need to see ourselves with many more important sentient needs than from whom we get sexual pleasure. Aversion to closeness and to intimate friendships abound, causing us to constrain our ME from experiencing the many emotional pleasures of intensive closeness with others. One o f the most basic changes is in valuing touching and closeness just for their own sakes- rather than a prelude to intercourse (Hite, p. 384). Enhancing our social nets to become more supportive, more sustaining, more growth inspiring, and more nurturing would seem to be a legitimate want if not even a necessity for any future vision o f human progress. It is that MYSELF longing that may be aroused when both major political parties and most churches call for a return to family values. Family values, however, are less of an actual value set defined as emotional standards, and much more a potential code word for a variety o f prejudices or moral opinions. It can mean women should not work, or I dont want blacks in my neighborhood, or gay/lesbians are evil. Family values, as a term, too often combines a sentimental idealization of family as depicted on television with a teach your children who to hate self righteous indignation about other cultural styles and lifestyle preferences. This allows us to obfuscate the truth about the traditional family, which is that its major value premise has been based on privacy rather than emotional security for its participants. Too few o f us actually grew up in a Waltonish-type atmosphere, and in fact, the very smallness o f the traditional family limits its potential as an emotionally supportive and growth inspiring replacement for tribal and large extended family nets. Our culture has over idealized the notion of happiness solely attached to finding a special somebody. Romantic love- in the right context and with the right type of person- is and has been glorified in our country. (Blumstein & Schwartz, 1983, p.U ). Further, American families stayed small.

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There is no strong tradition in this country o f the extended family...Afro-Americans had a cultural preference for the extended family but this was undermined by slavery and the social disruption after the Civil War. Other ethnic minorities, the Chinese and Japanese, for example, occasionally adopted multigenerational living arrangements...[Extended families were seen] among Caucasians...during the great waves of immigration from eastern and southern Europe toward the end of the nineteenth century (Blumstein & Schwartz, 1983, p.26). While there is certainly nothing wrong with love or coupling, this ethic o f privacy within the domicile based on the saying a mans home is his castle too often protects the perpetrators of domestic violence and child abuse, instead of the victims. Family violence in America has a mixed history o f creating social outrage that generated reform movements, and legal and social efforts to hide evidence to service the ideals of domesticity and proper family life. Puritan courts preserved families at the expense of womens autonomy and even safety; anti-cruelty societies were more committed to maintaining proper parental authority than to insuring the safety o f children (Lumbeck Centuries of Cruelty, Sept. 1988). Many legally sanctioned horror stories still abound. Even in the best and most loving of small nuclear families; the stress of understanding the emotional ME energy o f each child by each parent, or the pressure for each child to attempt to energy role model after the one or two adults is difficult indeed. Small nuclear families may provide a base, but they are simply too limiting o f an interactive model to grow the ME or MYSELF very much. Consider that there are four Me energy types, one o f which is often a complete anathema to each of us, and consider that one o f our 2.4 children may be that energy type. Without an extended kin or tribe or community enclave where someone might understand that child from an internal emotional process perspective, we to often substitute platitudes like I love each child equally for an authentic struggle to understand the childs energy ME responses. In the best of families, there is tremendous potential for troubled communications. In an affect retarded society where intrapersonal and interpersonal aptitudes and skills are pretty much left to chance, the very smallness of the traditional family exacerbates the probability o f miscommunications. We need to broaden both our intrapersonal awareness of the range o f our own needs and put more emphasis on developing friendships as one method for expanding our social nets. We cannot go back to tribes, and it is unlikely that extended families will become a social norm. In our culture , marriage has been considered the traditional focus for our sexual expression, assuming that emotional and social intimacy needs would be fulfilled within the coupling and extended to several children in a small family nucleus. Meanwhile, sexual bonding in our culture has not flourished in an atmosphere of openness and naturalness, nor with much knowledge about women s or mens bodies. Because of the constricted picture, many women worry if they are feminine enough, and many men think sexual acting out is a method to demonstrate masculinity. Attaching our sense of gender identity to our sexual accomplishments and then trying to make sure our okness was normal has set off intimacy phobic responses in many

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people. This over emphasis on being feminine or masculine creates pronounced heterosexism which ends up boomeranging back in even more emotional restrictions, which create more secret fears. In the fearful social aura about sexuality, leftover from the Victorian era, it was assumed that people who were biologically and psychologically normal were heterosexual. By the late 1800s physicians argued that homosexuality was a disease (Blumstein & Scwartz, 1983, p. 42). Though we are otherwise undergoing a sexual revolution, the definition of what homosexuality is, and what attitude society ought to have towards homosexuals continues to be an important social debate,.... recent scientific research ... indicates that homosexuality is not the result o f any personal problem or family deficiency and does not indicate any psychological maladjustment (Blumstein & Scwartz, 1983, p. 43). It represents different needs than a strict heterosexist society will approve or sanction. In the 1940s and 1950s , Alfred Kinsey exposed statistically that homosexuality and bisexuality were placed on a continuum of sexual behavior and found to be a great deal more common than anyone had suspected. Though American moral pride was hurt, it was became obvious that humans had a range o f sexual behavior and orientation, and did not simply fit into either exclusive homosexual or exclusive heterosexual patterns of attraction or behavior (Blumstein & Schwartz, 1983, p. 34). It is not who it is possible to be attracted to in human sexual behavior, but how we act responsibly within those arousal experiences of the I that perhaps needs to be the concern o f a mature society. Sexual attraction is mostly an I function , and the combination of sexual orientation , o f personal fantasy, o f learned or conditioned behaviors , and the idea subleties o f what leads to pleasures and well being , based on our biological impulses are to complex to fit into clear categories or to be described by particular causation/effect . If the questions about why we fall on a sexual range or continuum are too complex to identify, how responsibility we behave sexually is very much in the range of most of our direction and control. Preference as a sexual attraction orientation is not simply a matter of gender-relatedness, but includes types, size, beauty -ideas, personality images, and many more complexities that can induce the idea of sexual arousal. The inventions of eroticisms are natural ... [They are the] effects of the infinite diversification and inventive power o f life (Lilar, 1965, p. 150). Humans can at will unfold the most diverse significations of sexuality; he can adopt them mentally, he can image them. It is here not at some dividing line between normal and abnormal ... that the perversion begins. It consists o f abusing this imagination, enslaving it to pleasure ...[it is this] that leads some to vice , others to the confusion of the limits (L ilar, 1965, p. 150). Orientation differences are natural. Responsible sexual behaviors regardless of orientation must be learned. Not only sex role diversity but differing human sexual expression is found to contain many cultural variances. Middle Eastern society , for an example, is open to same sex sexuality; Christian society condemns it. The Siwans of Africa obliged every man to have homosexual affairs, while in Mandan society of North America homosexual relations occurred between young men and bedarche, a crossed dressed she-man. Monogomy was the rule in the Hindu India, while polygamy was normal in Moslem India (Walker, 1980, p. 17).

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Even what is manly as sexual behavior is subject to the current or prevailing social mythology. For example, homosexuality common among Japanese Samuri and Dorian warriors was part o f their warrior-identity (Walker , 1980, p .29). In Classical Greece , the freeman of Sparta lived in all-male groups. They ate an slept together and spent their time training for war ; homosexuality among them was not discouraged . .. This pattern was true in many Greek city states (French , 1987, p. 141). Among the Azande of East Africa young adult warrior was expected to take a boy -w ife before later marrying a woman . He paid a bride- price to the family. At twenty the boy-wife would take himself a younger boy (Williams , 1986, p.264). Only later did he marry a woman. In the Zuni view, biological sex may distinguish male or female infants, but it does not make, them men or women - that takes social intervention, cooking. Traditionally , until children receive a name at the age o f five or six , they are addressed simply as child without reference to gender (Roscoe , 1985, p.63). In this theory of individuation, gender arises through cooking and becomes the basis for work roles and social roles. A bedarche role was possible depending on ones dreaming visions and preference. The bedarche was given very high respect, because he bridged genders. Bridging genders meant drawing from the economic , so cial, and religious roles o f both men and women to create a unique synthesis, neither male nor female(Roscoe, 1985, p.63). Bedarches existed in many cultures and served as Go Betweens between the women aiid the men. Because they can move freely between the womens and the mens groups, Go-Betweens settle disputes between the sexes, resolve spousal conflicts and were asked to help out in match making (Williams , 1986, p.70-71). But the concept of Go Between was more" than a counselor role. Bedarches symbolize the original unity of humans , their differentiation in to separate genders , and the potential for reunification (Williams; 1986, p.84). To be a bedarche; gave a spiritual and mystical status. .

; V > ,

In many Native American tribes, relationships stem from a spirit based , rather than a familybased system ... Spirit related persons are perceived as more closely linked than blood related persons (Grahn, 1984 , 57). Many tribes believe that gayness is designated in dreams or vision from the spirit realm. Not to follow the guidance would mean a serious breach of the cultural value (Grahn , 1984, p.58). Leadership among the Navajos was often provided by the Gay shaman /priesthood , the Nadle. j Each family tried to have at least one person within the Nadle , as such a sacred Gay person brought wealth and success to the whole family(Grahn , 1984, p.60). This was true in , Polynesian societies as well. Polynesian societies institutionalize male gender variance in a mahu role. Holding the mahu role is prized position. Families gently encourage certain boys to. prepare for the roles (W illiams, 1986, p.256). Sexual variation is a fact o f existence. How it is perceived by a society is what varies. Where societies are not rigidly heterosexual, there are also more positive social role variations. Bedarches have specials ceremonial roles in many Native American religions, and important ; economic roles in their families ... Most American Indian world views generally are much

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Beyond the stereotypes o f how we are supposed to bond, our real self may urge a number of preference -choices . In the following schema , it is possible that the I-ME-MYSELF parts of ourselves might make different choices than the ones that are culturally prescribed. If friendship was encouraged in affiliation oriented esprit ways , the question becomes who would w e most prefer for such camaraderie? Who would we most seek out for affection oriented emotionally intimate relatedness. The bonding choices might look as follows: Bonding Choices Affection Intimacy

Homo

Deep Emotional Intimacy Pan

S n r ia l F s p r it T ntim ar.y

Hetero

Homo

Pan Sexual Intimacy Pan

Hetero

Homo

Hetero

Archie seemed heterosexual and-homosocial as a stereotype. What happens to E dith, Archies wife, in this construct? As a stereotype, she is distinctly heterosexual and monogamous and she also is supposed to obtain her social intimacy and her emotional fulfillment from Archie and perhaps her daughter. She does not have a comparable womens night out that is sanctioned in the same way .She is relegated for friendship to relying on Archie who is out at the bar. Many women, through the child rearing years, neglect the emotional intenseness they once had with best female friends nor do they usually maintain many men friends. Marriage confines many women to a romantic ideal that narrows who and how they might prefer to learn to extend their emotional and social sentient persons. Women are not encouraged by dominant culture norms to have a womens night out or esprit ties with each other. However female homosocial relations are critical to the formation and maintenance of the family, community and society . .. These ties include the following familial relations: mother/daughter, aunt/niece, sister, female, cousins, grandmother/granddaughter (Cavin, 1985, p.6). Female homosocial relations are often the glue in family nets. However, non family homosocial relations are less prevalent. If we look at the preferences again we might see what might be beyond the stereotypes. Let us suppose that a womans preference is heterosexual, and heterosocial. That is, she likes to hang out with the guys, likes the camaraderie of male companions and male company. Such women are either perceived as boyish or as loose. That social intimacy meets the pure esprit needs of the sentient being will probably be misjudged by onlookers. Even some of the men are likely to feel compelled to offer sex, and the terrible wall o f compromising anxiety can then stand between the idea o f friendship. The point is, that to prefer hetero-social exchange, is to like and

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to sentiently respond (apart from sexual feelings) to opposite sex friends. This woman is subject to negative labels, when she is simply following her own esprit feelings. Suppose a woman is homosexual with the same heterosocial preference. That would bely the male-hater stereotype, and she would probably be seen as confused in her sexual preference, even if she was not. She might also be pressured to have sex by male friends. Suppose a man is heterosexual, and also heterosocial. Although he is quite clear o f his friendship preference, i.e. he likes the company and companionship o f women, he is likely to either be labeled a Cassanova or a sissy from onlookers. Real men arent supposed to enjoy the company of women, simply for the friendship bond it offers goes the extreme heterosexist stereotype. We very much societally discourage close friendships between women and men. Suppose a womans preference is to be homoemotional. That is, her deepest friendships, her most fulfilling emotional exchanges are with other women. Homoemotional relations between women are particularly not sanctioned by the dominant culture norms. There are many impediments to the female friendship...The most blatant obstacle to female friendship is the prevailing patriarchal adage that women are each others worst enemies (Raymond, 1985, p. 151). In a world where women are too often victims o f men and the political-economic system, it is emotional victimization by other women that is often the most feared by women. There have been real betrayals o f women by other women (even) by women who supposedly shared a similar feminist spirit and vision and by women whom one might have once called friend. Women can also hold unrealistic expectations of women friends such that when these where not fulfilled women felt disillusioned and abandoned (Raymond, 1985, p. 197). While preferences may vary, there is no such things as self affirmation for oneself as a woman while disliking women as a group, however. Women friendships are a path to empowerment. Friendship gives women a point of crystallization for living in the world. It gives form, shape and a concrete location to women who have no state, no Geographical homeland and, in fact, no territorial ghetto or disaphoria from which to act. Friendship provides women with a common world that becomes a reference point for location in a larger World. The sharing of common views, attrations, and energies give women a connection to the world so that they do not lose their bearings (Raymond, 1985, p. 162). Many women would be homoemotional, for such friendships nourish teenage girls and are often rekindled again after the childbearing years or what Margaret Mead spoke of as the post menopausal zest. Many older women do return literally to the world of women. In old age,

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women are each others most constant companions (Raymond, 1985, p. 63). Women affection bonds with women are very subject to negative reactions. Whether homoemtional women are also heterosexual, or bisexual, or homosexual, they may be called dykes. Sex between women is not nearly the threat as friendship to a patriarchal morality. Edith as a sterotype is supposed to be totally heterorelational. Many perceive any intense relationship between women as lesbian...When men use the term dyke in a perjorative way to label women, they are betraying several attitudes. First they are saying that any act o f affection between women is perceived by them as an act of female authority ...Professional women, female athletes, women who engage in political activism, women who dare to speak authoritatively on any subject are depreciatingly called dykes...the woman who is strong enough to authorize herself is viewed not only as taking power form men but as taking women from men...Men perceive female friendship as a profoundly political act (Raymond, 1985, p. 15). Homoemotional feelings are the affection bond preference for many women. Many women are intimacy phobic because this is so. Many others are subject to derision,. What o f men, who prefer to have an intense emotional bond with a few other men? They must keep up rampant sexual joking about their sexual prowess with women so no misunderstanding occurs. Many go into male dominated professions or organizations. The ways that we are socially restricted and labeled for our emotional preferences can go on and on, and far exceed the sexual orientation issue. Intimacy phobia makes many artificial barriers. What o f a pan-social nature, or a pan-emotional nature? To be pan-social is to be sentientbuzzed by the ocean, by a walk in the woods, by watching the moon, by petting and talking to our pets. Pan-social in a sentient felt way is an esprit with the vibrancy in other life forms and can include all o f nature. Pan-emotional is to experience a deep and particular intensive relatedness to a pet, to ones land, to particular ideals that generate internal emotions. All these are part and parcel of sentient-aware humans, and all have the capacity to quicken the spirit, to cause us to attach and to grow in enlivenedness. Sentient-aware and sentient-tied humans can love and connect with the esprit and vibrancy o f all living things. The restricted nuclear family and the over-coupled romantic ideal have not encouraged other outlets to leam to extend to others, and we are often fearful to take the opportunities that we do have. Allowing ourselves to let our social or emotional preferences have sentient expression, and having the courage to combat labels requires courage. Not to succumb to sexual-ideal fantasies is a new mission for people o f every generation. We need friends as much, if not more than lovers. Our I-ME-MYSELF parts o f our nature have the right to choose a variety of different patterns to fully meet our own needs. The sexuality of the I, the emotional intimacy producing affection bonds o f our ME, and the social stimulus antennae o f MYSELF are not easily packaged into simple heterorelational norms. The history of trying to tell people who their ME can love or not love has created a lot o f prejudices, has caused a lot of unnecessary pain, but it has never been particularly successful no matter what punishments (including death) are meted out. It is time for us to take responsible charge of our own self preferences. Living with intimacy-phobia is often more self destructive than living with the prejudices o f external others.

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We also need to make our human gatherings more sentient-vital, more open to genuine emotional exchange. The terrible pressure of small nuclear families to love each other equally, neglects that children need energy moms and dads besides the biological ones. The advantage to extended kinship ties was that someone of the many adults always understood the child whose emotional process was too unlike her/his parents. There was more chance that all the sentientnucleus types be represented in the adults and children gatherings, thus mini-Medicine Wheels could be formed. We need to encourage larger groupings o f friendships and esprit-generating gatherings where such bonds of sentient connection can be forged. And we need to be less guarded, less possessive, less jealous of the multitude o f affection-bonds that can be established. We need to work on forming depthful friendships as many young people have learned. Ask people if there are people in their lives who are more than just friends. The inevitable answer: Yes.. .Not mere friendship and not real kinship: somewhere in between is a fertile new territory where young Americans are wedging an innovative set o f social relationship without precedent in human history. Its family if you will. Not the inherited family, but the collected, the constructed, the chosen family. The family o f friends. Personal, revolving, and revolutionary (Zeigler, 1977, p. 67). SUMMARY The three dimensional human has been influenced by gender-role prescriptions. We begin equal at birth with a sentient-nucleus ME, quivering with raw emotional vibrancy. We immediately begin to make pre-conscious choices between will to act in the I dimension, and will to submit in connected attunement as a MYSELF function. In our I-ME-MYSELF affect-motif, when ME pushes to I, MYSELF temporarily dims. When ME adds MYSELF reception, the I is temporarily muted. If ME is strong between the two, will to act and will to submit are not dissonant either to our effectiveness and accomplishment on the I. side, or to our willingness to nuture and be with the emotions of others on the MYSELF side. Our gender-roles, our cultural emphasis on what is man and what is woman, have often succeeded in stultifying the MEs ability to mediate these choices to the other two dimensions, Without a resilient, and developing ME, the other two dimensions loom dysfunctionally large. By general stereotyped imagery, men are over puffed out on the I side, and women are overgunked-up on the MYSELF side. It gives the impression that men and women stand on opposite sides o f a one-way mirror (Davis, 1971, p. 322).

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Fortitude is the ability to be with and be for others when they have greater emotional needs or are in crisis. Fortitude connects ME-MYSELF as the bridge for greater role-purpose. Fortitude implies staying power over the long haul of tragic emotional crisis, as well as, acting as support for those in the range of emotional ups and downs. It is fortitude that we have seemingly mixed-up with the idea o f mothering in women. If women have historically appeared to make the better caretaker (and such is not necessarily true), it is the fortitude required in child rearing that is in a subtle directional manner, somewhat less natural, and much less socially reinforced in men. Both men and women can be nurturers. It is the day in and day out o f managing ones own personal feelings, while still responding to the emotional needs o f others that takes fortitude. It also takes fortitude to make social change, to push for societal betterment, to be a humanistic leader, etc. When ideas o f passivity and dependence are pictured as feminine qualities, it contradicts the enduring energy essence that ties ME to MYSELF and is somewhat more natural to women. It is such fortitude that all societies need to flourish. It is not what roles women play, nor how they apply make-up that makes them feminine. The feminine essence quality o f fortitude and depth to feminine principle be power . These intent-nuances play out in subtle ways, and get mixed up with role prescriptions Nonetheless, in a crisis, requiring immediate courageous action, we expect men to act without concern for their own physical safety, to come to the aid o f those in need, or to protect others, Courageous acts or intensive effort toward a particular deed demonstrates the ME-I possible linkage in men. It can take an instant longer for women than men to absorb dissonant affectivity of such a crisis. The instance can go from almost unnoticeable to a somewhat lengthly immobilizing frozenness. Getting all the way from MYSELF to ME back to I for action may not be as quick triggered in women, as in men. Let an emotionally laden crisis occur, an announcement of serious illness or death, and women come naturally to the fore. We expect women to be emotionally resilient, providing the be with back up in such occurrences. Women can be with an emotional crisis, providing supportive sentient ties to someone in distress, even if they have never particularly liked the person in question. Such is the nature of fortitude. It takes men a longer time to shake off the propulsion to do something to get rid of imposing emotion, before I gets back to ME out to MYSELF. This can take a short time, or months o f emotive denial before feelings start to crash in. Thus, we tend to rely on women to be there in an emotionally laden crisis situation,, including birth, illness, emotional distress, life crisis and death. Such a be with process adeptness is somewhat slower in accessibility to men. Note that fortitude can be had whether being a mother or a career woman, or both and courage is not synonymous with aggression or lack o f sensitivity in men. If we could strip down the gender differences to such essence intents we would have a real way to measure gender character, rather than fanciful image ideals full o f ever changing role demands. Courage and fortitude both stretch and expand our sentient human, and once we experience the essence of our own principle, we must leam the opposite other side. Sooner or later, crisis requiring courage or tragedy requiring fortitude, will occur in everyones life. There is no need to reinforce behaviors or

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create gender sanctions that deny peoples ability to grow into these character essence-intents, for we must face them at sometime. To dedicate ourselves to the struggle of growing our sentient MYSELF potential is to go on a sojourn for truth following the footsteps of Sojouner Truth. Sojourner Truth was an abolishionist and feminist prior to the civil war. This inspiring black woman spoke at a Womans Rights convention in response to a clergyman who warned that if women continued their efforts to obtain rights they would lose the consideration and deference with which men treated them. Look at my arms, she said, Its plowed and planted and gathered into bams ...and aint I a woman? (Chicago, 1979, p. 87). Women must define themselves through their own experiences, and stop trying to live an externally imposed imagery that has nothing to do with our inner sentient nature, or strength or our fortitude. Sojourner choose her name because, sojourn meant to dwell temporarily which she thought an apt description of ones tenure in this life, and truth as the message she intended to carry to the world (Chicago, 1979, p. 88). She risked harsh punishment and death, carried anguish and compassion and inspiration. Such is the model of fortitude that women must strive to emulate to make a better societal vision o f a humane future. Alternative male images like Gandhi, need to be presented of our boys to understand the differences between courage and manliness. Firmly following the principles of ashismsa, nonviolence toward man or beast:, he struggled for independence from British colonialism. He sometimes abandoned political goals, when he felt that the ethical principles had been infringed. As a Hindu, he worked to negotiate and reconcile differences between Hindu and Mohammedans which led to his assassination by a fanatical Hindu (Shoeps, 1960, p. 158). Neither loud displays nor acts of aggression were needed to demonstrate a life geared to challenge, and deep courage channeled to meet the ethical demands, regardless o f consequences. There is nothing intrinsically wrong with either the I sentient states or the MYSELF sentient states. Indeed, they are necessary to our human balance and harmony, to free will on the one hand, and social conscience on the other. But our culture, itself, is out o f balance. We have placed so much emphasis on the I side that MYSELF is no longer taught for its worth, and the feminine principle be power is dying from neglect. The cultural over attendance to the I has even distorted the virture of the male principle. We have gone from the positive virtue of survival, of drive, of individuality, of separateness to act when action is needed, to making a virtue out of self centeredness, out of aggression for its own sake, out of greed and selfishness, out of the analog I states totally severed from human emotion. To reclaim ourselves and our environment we need to drain energy from the narcissistic tumor that possesses us; to listen, sense, and be here; to retrieve what we have cast off, to repossess what we have projected onto others, to make whole what we have truncated; to move together in a reciprocal dance of integrity and grace (Slater, 1975, p. 234). And it will be a painful a process, as it will be ultimately rewarding for those who begin.

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vm FROM FLOWING DUALITY TO THE PROCESS STRUGGLE IN THREE DIMENSIONAL AWARENESS: A STORY. IN PART. OF HISTORICAL GENDER IMAGES AND THEIR RELATIONSHIP TO HUMAN INTENT.
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Throughout this book, affect awareness in actually experienced sentient ways is presented as a way to have growing self awareness and self to other consciousness and to develop greater attitude-flexible perspectives. The idea of sentient experience within the body as a form o f growing consciousness is not new. It was taught by many mystico-spiritual forms of religion as a way to transforming states o f higher consciousness, ie., the chakras of India. The location o f the chakras or force centers are found in several versions but are most usually described as located 1) at the base o f the spine; 2) over the spleen; 3) over the navel; 4) over the heart; 5) at the throat; 6) on the brow (Leadbeater, 1977, p. 41). Originally these force centers were thought to be gateways to cosmic consciousness. While they still have the same potential, sentient body centers has seemingly grown more dense within the body, while we have emphasized the separate I consciousness. The Hopi creation myth states that we were created perfect, but after falling from grace via an uninhibited expression of human will, of the several psycho-physcial centers in the body only one comes into predominant use. There is a decrease in purity of consciousness and increase in grossness of physical function (Waters, 1977, p. 33). When we bring into conscious prominence the centers in their purity, the door at the crown of the head then opens and we merge into the wholeness of all Creation as a finite part of infinity (Waters, 1977, p. 33). These ideas remarkably parallel the Tantric teachings of Tibet and Hindu mysticism (Waters, 1977, p. 33). The Tantra, like most sentient consciousness models, was originally matriarchal, emerging from and belonging to the collective classless early Goddess society o f the dark skinned Dravidians o f India (Sjoo and Mor, 1987, p. 219). The interconnection of sentient-felt perception to the greater cosmos seemed everywhere present in our earliest forms of spiritual understanding. The net seemed more usually enlivened, more easily sentient-felt by the peoples o f all societies. To all ancient people, the earth was alive ...A ll phenomena were manifestations of a soul substance, that was the central transformer o f all life energies, all protoplasmically connected with each other (Sjoo and Mo, 1987, p. 124). The most ancient symbols and mythology from around the world are summed up as follows: Unborn, unceasing, and spacious as the sky, the cosmic feminine womb gives birth to our perception of reality. We experience the rich and colorful world o f life and death, o f creation and destruction, and o f time, space, form and directions, as qualities of perception...Like embryo and womb, our

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perceptions and their accommodating fields are impossible to separate (Arguelles and Arguelles, 1977, pp. 10-11). Ancient cosmologies everywhere depicted the ancient Great Mother of All Living [who] gave birth parthenogentically to herself and the entire cosmos. She was the world egg, containing the two halves o f all polarities or dualisms - the yin/yang o f continuity and change, expansion and contraction o f the universe. This process is symbolized by the spiral...the ascending spiral is matter transforming into spiritual/phychic energy while simultaneously from the descending spiral, the materialization o f the spirit, comes the differentiation o f the whole manifest world (Sjoo and Mor, 1987, p. 63). In most o f the ancient religions the subtle energy-form o f the human body may be seen as a subtle energy-form o f the cosmos, relatively miniaturized, but no less vast and totally alive. The cosmos is in construction (perception/projection) similar to the energy construction and currents in our own body systems. Cosmic mind and human mind are not essentially different, or separate, nor are cosmic body and human body. Everything is interconnected in a vast webwork o f cosmic being - a universal weaving - in which each individual thing, or life-form, is a kind o f energy knot, or interlock, in an overall vibrating pattern (Sjoo and Mor, 1987, p. 51). Mystical consciousness that was sentient-felt and bodily experienced was the spiritual essence o f religion. The human was perceived as having two principles, a feminine principle and a masculine principle, which in spiritual growth flowed one into the other. From Egyptian mystery-religions and into ancient Greece a sought state of awareness was to experience being androgynous. Androgyny, from andro (male) and gyne (female), is described in its process flow as: The differentiation o f the Masculine and the Feminine within the individual makes possible the flow of dynamic energy, the lightening leap between the positive and negative poles of being. Conscious awareness o f these forces within, of their continuing separation and reunion, is an essential part of the androgyne (Singer, 1977, p. 324). As in the original Oriental concept of yin/yang the world egg or cosmic egg duplicated by each human in energy form contained within itself all oppositions but it also stated the union of opposites, as the continuum is contained and synthesized within the spiral as in light and dark, day and night, hot and cold, life and death (Sjoo and Mor, 1987, p. 63). The psychic focus is not on the mutual antagonisms, but on the subtle interchanges and permutations - the dance - of the polarities (Sjoo and Mor, 1987, p. 64). Opposition provided the internal creative impulse to seek growth and transformation. Slowing down mind thinking via meditation, etc., so that higher level awake dreaming can take place is also common to many ancient mystical philosophies. Thoughts .always lead to

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identification or condemnation; they are products o f pre-conceived notions and stand in the way of real understanding...By being thus within yourself, that is, in the I-am-ness, by watching the flow o f the mind, without interfering or judging...the deep unknown will be encouraged to come to the surface o f consciousness and release its unused energies to enable you to understand the mystery o f the origin of life (Balsekar, 1982, p. 14). This implies that your mind is not merely empty, but is mind experiencing at work leading to the realization (Watts, 1970, pp. 77, 78). Awareness of such realization can take visual or auditory form or can be idearealization in the form o f insight. How we are perceptually tied to sentient-experiencing and left brained mind-thinking or right brained mind-experiencing, in part, makes up consciousness. Few questions have endured longer or traversed a more perplexing history than this, the problem of consciousness and its place in nature (Jaynes, 1976, p. 1). Further, in our last century worthies in the list o f science equate consciousness with learning (Jaynes, 1976, p. 7), which systematically denies sentient perception or connection with the transpersonal or collective levels of consciousness. The attempt to explain consciousness in terms of natural science alone has led to the presence o f a kind o f huge historical neurosis. Psychology has many of them (Jaynes, 1976, pp. 10, 7). Regardless of whether brain or body specifically triggers consciousness, the interaction between sentient-experiencing o f the net and mind-experiencing insight that once appeared more natural began centuries of pondering and experiment, of trying to get together two supposed entities called mind and matter in one age, subject and object in another, or soul and body in still others (Jaynes, 1976, p. 1). Jaynes (1976) speculates that once the brain was bicameral, that the duality o f this ancient mentality is represented in the duality of the cerebral hemispheres, the left and right sides o f the brain (p. 113). The hearing o f voices, the appearance of hallucinations, pointed to the ancient divine function of the right hemisphere (Jaynes, 1976, p. 107). The ease o f transmitting commissures between the right to left side o f the brain seemed to be the ancient mentality, while current consciousness seems somehow split. If the hemisphere connections were medically severed, it would be as though youwhatever that means - were in your left hemisphere and now with the commissures cut could never know or be conscious o f what a quite different person, the also you, in the other hemisphere was seeing or thinking about. Two persons in one head (Jaynes, 1976, p. 114). In some manner o f consciousness, we have become the two persons in one head, rather than the more right brained ancient mentality that occasioned the voice o f the gods (Jaynes, 1976, p. 106). (Jaynes does not account for the sentient experiences in his theory but sentient mystical participation also once seemed more natural.) The evidence o f a change over from a more right brained mind-experiencing to left brained cognitive mind-thinking no doubt did impact on our consciousness. Jaynes (1976) notes: 1. That both hemispheres are able to understand language, while normally only the left can speak (p. 106). It is speculated that as we become more compulsively verbal as active speakers, we used our left brains more. 2. That there is vestigial functioning similar to the language center of the left brain in the right Wemickess area in a way similar to the voice of the gods (p. 106). This right brain Wernickes area is underutilized in our current consciousness.

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3. The two hemispheres under certain conditions are able to act as independent persons (p. 106). Two persons in one head can be demonstrated through psychological experiments on visual/spatial picturing. 4. That the brain is more capable of being organized by the environment than we have hitherto supposed (p. 106). The survivor mentality was caused by exposure to violence and chaos, both human induced and physical cataclysms that led to the current left brained emphasis in our current culture. 5. That schizophrencs with auditory and visual hallucinations show more activity in the right hemisphere than the reverse in most of us (p. 429). The development o f a survivor I mentality caused humans to fill in the mindspace in the head where insightful mind experiencing might occur, with an analog I. Initially, quick thinking reality appraisal became necessary to cope with drastic upheaval, both social and physical. Chronic warfare in the changeover from the Goddess to the God, from the partnership model to the dominator model o f social organization was part o f our ancient history beginning in earnest about 2000 B.C.E. There is also considerable evidence that the period from 1500 to 1100 B.C. was one o f uncommonly intense physical as well as cultural chaos ...It was during this time that a series o f volcanic eruptions, earthquakes, and tidal waves rocked the Mediterranean world (Eisler, 1987, p. 57). The emphasis on the analog I is but the mind-consciousness example of the overall change that seemingly occurred. Chakra or force centers in the body that had access to body sentient awareness in a seemingly etheric MYSELF energy form is now sentient-origined in one sentient nucleus connected with our left brained mind-thinking, although able to mediate behind the flow to our right brained consciousness It is as though the development of the separate I of the IME-MYSELF affect motif made the more etheric MYSELF form of sentient awareness one step further removed from perceptual access. The four types or ways o f perception in many o f our ancients or so-called primitive groups appeared to be channeled toward the receptive MYSELF or the transformation to an Etheric Self. Now, one o f the four types is our major awareness of our inner sentient subjectivity, behind our culturally channeled I-oriented mind-thinking consciousness It is as though once, MEMYSELF was somewhat naturally the manifesting side of consciousness and ME-I was somewhat naturally the manifested side of consciousness,. Now we have a separate I; we have a ME; and we have a MYSELF that is often gunky instead of mystically vibrant, because ME does not usually expand enough to vibrantly connect the ME to MYSELF in metaphysical sentient awareness. Further, I mind-thinking in the analog I seems to control and to some extent mute depthful sentient responses. In the ME of the mid-wheel dimension, inner emotion and mind-thinking interact and influence each other. (I can be angry in the sentient-nucleus and mind-think why and what to do. In the MYSELF, affect-sentience predominates over mind-thinking. From embarrassment to transforming states of consciousness, affect-sentient consciousness dominates over mind-thinking. As gunky self consciousness requires a recoup period to reassert the mindthinking person, quieting o f the analog I is conversely necessary for metaphysical perception to occur.

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Before people o f current Western culture rush off to seek a personal guru or emulate the rites and disciplines of more ancient wisdom, quieting the mind-thinking person without having learned attitude-flexibility through gratuitous extension to others will not make the Etheric MYSELF state come to life, nor will insightful mind-experiencing necessarily occur. Rather body well being states o f the I simply float in a homeostatic manner, as a tension-relieving but non-electrified version o f the soulish egg that houses us. Perhaps pleasant as a high, ME is being muted from sentient awareness, rather than ME extending into a MYSELF dreaming art. Although the bubble can give us a glue-like dependence on a person or addictive substance or activity (like jogging) it is by its I dimension nature, a transient, impermanent state. Under undue psyche duress, the MYSELF metaphysical sentience may occasionally be accessed by some. Without a vibrant ME, this state can produce distortions of visual images and voices, and severe gunky apprehension, much as a bad drug trip. As the mind-thinking I is likely to be deluded by imagination, the MYSELF can receive frightening delirium. There is no way around the fact that we are too densely sentient grounded, and too oriented to mind-thinking in the analog I to be easily metaphysically conscious. And to simply believe we can make a quick leap to metaphysical MYSELF awareness is probably its own form of grandiose delusion. In our current three dimensional state there is no method to metaphysical transforming consciousness that is not filled with the struggle o f sentient intense choices, or the process of severely confronting and shaving down our fixed beliefs and our own egoism edges. Before seeking our MYSELF in archetypal form most of us should begin with gratuitously extending our ME to others in regular interactions. It means choosing to continuously emotionally risk with others, as a sometimes emotionally hurtful, but ultimately rewarding way to begin to experience the web o f interconnecting affectivity that binds our MYSELF to others, and all o f us to the net. Gratuitousness in sharing with others allows harmony and caring for others as a world view to come to life. Our legacy from Goddess worshipping societies was not just mystical wisdom, but a way o f caring for others. Technological advances were used primarily to make life more pleasurable rather than to dominate and destroy. In this sense partnership societies were more evolved than the high technology societies o f the present world, where millions of children are condemned to die o f hunger each year while billions of dollars are poured into ever more sophisticated ways to kill. As well, the recognition that all living matter o f earth, atmosphere, ocean, and soil are one complex and interconnected life system was far advanced beyond todays environmentally destructive ideology .(Eisler, 1987, p.75). If our MYSELF does not yet include multicultural ethos tolerance, attitude flexibility, and an expanded sense of connection as a world view, our ME will be kept in a box, interacting only with the familiar. If we do not have social sensitivity, cultural relativity, and a receptive MYSELF oriented world view, we are simply less able to have a genuine transforming spiritual nature. Religious or philosophic beliefs of the I and spiritual growing in the MYSELF do not simply go hand in hand. We need deeper sentient commitment to a broadened social conscience which can only come from an expanded grasp o f cultural relativity. Our particular sentient knot on the cosmic net is not usually receptive to the vibrational energy pitch of the cosmic body. Our place in the cosmic weaving cannot safely be felt until we can experience MYSELF

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belonging to the cultural and environmental nets around us. If we cant sentient interconnect to others, we certainly are not prepared for the mysterious ways of the net. Inspiration, vision, and ecstasy leading to expansions o f consciousness were all transforming processes of the Goddess. Patriarchal religions have forbidden, outlawed, and repressed these activities. Although the purpose o f patriarchal repression was political, the dark side is real, poisoning; loss o f ego, extinction and madness; experiences o f dissolution are all possible. Ecstasy came from the word ek-stasis which meant standing outside of ones self; and so cancelling out the conditional mind. All life was experienced as partaking o f a material-spiritual wholeness ... In this magic unity, ecstasy and responsibility (i.e., responsiveness) were one, (Sjoo and Mor, 1987, p. 52). Sexual rites that included unions felt to induce ecstasy were encouraged, as were dancing and other methods of bringing the net to life among people. Sexual union focused on pleasure techniques that emphasized MYSELF sharing and mutuality between partners. The goal o f sex was not I related in this context, but encouraged a mystical energy bond to come to vibrant enlivenment. Mystical experience was a valued part of spiritual belief. Complex initiations and rituals were emphasized because, what is true or any natural power- lightening, fire, water, wind- is also true o f spiritual power; great energy is also great danger. (Sjoo and Mor, 1987, p. 172). The ancient religions were usually complex and esoteric, because belief was not valid without actual experience. But the dreaming arts that made one whole could potentially drive one to psychosis. The long years o f Druidic initiation, the oral inculcation o f bardic lore and the intracacies o f the Ogham script, ensured that the religion was an esoteric one (Begg, 1985, p.75). The Druids o f early Europe did not fit our stereotype of pagan as primitive, nor other spiritual philosophies with mystical participation as the central focus. They were about complex ideas and difficult dreaming arts to master, and although participation included every man, woman, and child from peasant to priestess, there were no easy answers or quick fixes in most of these religions. Truth was taught to contain paradox, and it was believed that a mature reconciliation o f opposites allowed the psyche to experience cosmic oneness. The moon tree, like all symbols of the Great Goddess is double-sided: i.e., the double-ax, the double spiral. .. this is not dualism alone, for the symbols have a triple aspect of the Triple Goddess, the original trinity. The polar sides are joined in the center, e.g., the handle of the double-ax, the trunk o f the tree between the roots in the earth and branches reaching the sky. It is the Mother Goddess who stands herself in the center and joins the opposites in her being. As the third and magic evolutionary term o f tripilicity, she mothers the opposites: good and evil are both bom from her, there can by no psychic alienation. There can only be understanding and a will to evolve ... This -is the importance o f the ancient symbols, myths, and techniques o f all rites of iniation and occult doctrine. They can help one get through the danger center o f the spirit and emerge transformed on the other side. (Sjoo and Mor, 1987, p. 173). Beliefs were less important than actual experiences. Ancient religions were celebrations of the feminine principle with values o f wholeness, continuity, cooperation, emotion, body sensuality and ecstasy all promoted for women and men. Woman as life-giver, woman who magically bleeds, woman who mothers, woman who divines for good o f the whole was highly valued in these religions. The history of the breakdown o f the

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flowing duality in metaphysical consciousness that created splits between mind/body, spirit/nature, intellect/emotion, religion/sexuality, masculinity/feminity (Singer, 1977, p.206) is, in part, the history o f the struggle between the feminine principle and the masculine principle that was to effect the spiritual consciousness and social conscience o f women and men alike. It is a story that demands cultural relativity and tolerance to new ideas. It is a story that can produce defensiveness, agitation and depression, guilt and apprehension, sadness and anger, but in the end, hope and new resolve for our future as three dimensional beings. Gender images and history o f gender themes impact on all humans directly. To repair the split, we need to understand the history not just as though we are women or men, but also, as though we represent both principles in our nature. What happened to women, happened to the feminine principle in women and men. What happened to men, happened to the masculine principle in men and women. The schism, that created the morass o f sexism is, at root, also a tale or racism, ethnocentrism, ageism, heterosexism, classism, religious bigotry, et al. The story beings with the myth-tale, in many cultures, o f a Garden o f Eden. The historic time o f the Garden o f Eden was an epoch that roughly corresponds to the period from about 4000 B.C. (Singer, 1977, p.67). This was a Golden Age, a time of paradise, a time of the reign o f the feminine principle, a time when the Great Goddess and her female representative nurtured and held the human race in thralldom. The fall from grace, also in myth-tales everywhere, begins to occur when humans arrived at adolescence. Men developed into rebellious adolescents determined to assert their own wills and to exercise their capacity for active aggression (Singer, 1977, p. 75). We might surmise that the I dimension of affect and consciousness began to surface more and more split from the ME-MYSELF. The first commonly held belief, that men have always been dominant is the first item that needs historical correction. We have forgotten that in cultures everywhere in the beginning, people prayed to the Creatress of Life, the Mistress of Heaven. At the very dawn of religion, God was a Woman (Stone, 1978, p.l). Further, a study of the rise and fall of known civilization hints strongly at a great worldwide civilization preceding the Dark Ages which we call prehistory. (Davis, 1971, p.20). Goddess worship was not just the product of cave women who controlled the savage male beast. In fact, if we are ever to fully understand how and why man gained the image o f the one who accomplishes the greatest and most important deeds while woman was relegated to the role o f everpatient helper...it is the ancient origins of human civilizations and initial development o f religious patterns we must explore (Stone, 1978, p. XV). The primacy of goddesses over gods, o f queens over kings, of great matriarchs who had first tamed and then reeducated man, all point to the fact of a once gynocratic world. The further back one traced mans history, the larger loomed the figure of woman (Davis, 1971, p. 17). Our original mother was black woman, and she was the mother o f all races and all cultures. In African cave art, we have observed the woman in a variety of styles and roles- the woman as a primal mother, as giver o f life, as virgin, symbol o f purity, yet as destroyer, serpent and vulture, blessed rainmaker, herbalist and healer, warrior of Amazonic fierceness and power, protector o f man, huntress and dancer, ringed and homed, wigged and hatted, veiled and masked (Sertima, 1984, p.121). This original female archetype and gynocratic culture spread out in the eons over the entire known world.

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It is important to remember that Ancient African societies were neither primitive nor undeveloped but formed the creative cradle of the world...During 7000 to 6000 B.C., the Sahara was a rich and fertile land, and a great civilization flourished there ...When the earlier fertile land dried out, probably as a result of climatic change, the people spread out from the center, and whenever they settled they brought with them the religion o f the Black Goddess, the Great Mother of Africa (Sjoo and Mor, 1987, p. 21). Neither the religion nor technology seemed imposed on other cultures as the Goddess peoples were of a partnership modeled social organization. Remains of graded roads and civilization Terraces are found throughout Uganda, Kenya, and Tanzania, and there are megalithic structures in West Africa. Iron smelting originated in central Africa ... Egyptian hieroglyphs derived from symbols used by native Africans from deeper in the continent. .. Leo Frobenius, the great twentieth century archeological explorer of Africa, was convinced that Atlantis had been located on the West African coast; in Yoruba and he found remains o f great places and statues, and heard the Yoruba people recount legends o f an ancient royal city (Sjoo and Mor, 1987, p. 22). As well, West African mariners and traders settled in Ireland, India, Central America, Easter Island, Chile, etc. (Sjoo and Mor, 1987, p. 22). These sophisticated West African mariners sailed both West and East, the Atlantic and the Pacific, spreading their advanced culture everywhere like seeds. And we must remember this was a matriarchal culture (Sjoo and Mor, 1987, pp. 22,23). Obviously, many other common misconceptions must be dismissed. One is that the ships and navigational knowledge o f Christopher Columbus, as he made the Atlantic passage represented an advance over earlier ships or navigational knowledge known in earlier cultures. The major inventions in maritime navigation that were to transform European shipping during the Renaissance had been made before Christ and were completely lost to Europe during the Dark Ages. For example latitude and longitude coordinates were used by the China as early as 100 B.C. Second, there is a myth that Africans were always landlubbers. Africans were navigating the Atlantic before Christ (Sertima, 1975, p. 55). Not only the Egyptians and Phoenicians, but many o f the peoples o f the ancient times traveled and influenced each other far more than has been supposed. Indeed, there are four documented instances of American [native peoples] shipwrecked on the shores of the Old World. It would be an irony, indeed, to find that Americans discovered Europe many centuries before European discovered America (Sertima, 1975, p. 255). Human cultures do not proceed in a straight line from very primitive to very advanced, they rise and fall. The contemporary Western World, ruled by an essentially white patriarchal elite, sees itself as the peak o f human development... Simply because the linear developmental process is rarely questioned (Sjoo and Mor, 1987, p. 23). The European Dark Ages is but one example that linear development is not a sound theory. Cultural regression can occur because o f climate change, environmental damage or internal cultural change. During the last 2000 years, the major cause o f cultural regression has been political invasion when the invaders try to destroy existing social forms by force (Sjoo and Mor, 1987, p. 24). Political invasion was a part of the God worshipping dominator mentally and was unlike the previous extensive cultural interactions that left evidence everywhere that all civilizations and races were heavily indebted to each

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other (Sertima, 1975, p. 355). The Goddess societies seemingly interacted in a partnership model o f cultural sharing. The third historical misconception is that agriculture was a fairly late development. The Neolithic age agricultural revolution existed over 10,000 years ago. The Neolithic agrarian economy was the basis for the development of civilization leading over thousands of years into our own time. And almost universally, those places where the first great breakthroughs in material and social technology were made had one common feature: the worship of the Goddess (Eisler, 1987, p.9). Technological intelligence flourished in partnership modeled cooperative societies. Social violence played a major role in the transformation of societies from partnership models to dominator models of social organization. Although the cultural evolution was gradual even in old Europe where the Kurgan Indo-Europeans first began their destruction as early as 4200 B.C.E. the events that triggered the change were relatively sudden (Eisler, 1987, p.47). The Kurgan Indo-Europeans like the later Hebrews were originally nomadic isolates who became fierce invaders o f the more sophisticated agricultural societies traumatically altering millennium traditions. The Indo-European Aryan peoples were tall, big boned, and light skinned. They entered history with superior war technology ... using iron weapons, nomadic Aryans swept down in huge hordes from the regions of the Russian steppes... In several migrations over millennia, into India, Mesopotamia, Greece, and Europe, they looted, killed, and enslaved the smaller, darker agricultural Goddess peoples. (Sjoo and Mor, 1987, p.258). Everywhere, the power to dominate and destroy through the sharp blade gradually supplants the view of power as the capacity to support and nurture life. For not only was the evolution of earlier partnership civilizations truncated by armed conquests; those societies that were not simply wiped out were now also radically changed (Eisler, 1987, p.53). Religion supports the social organization it reflects, so in our society woman is dependent and secondary to man, not only intellectually inferior, but according to our Bible, so much less spiritually developed than man that she is to blame for our fall from grace. In Goddess societies women would internalize a very different self image... They would tend to see themselves as competent, independent, and most certainly creative and inventive (Eisler, 1987, p. 67). The act-power side o f humans was originally as much attributed to women as men, but act power was usually the power-to not power-over as in its current dominance mode. Merlin Stone (1980) discovered in every culture and racial group a womens heritage of power-to such as: An account o f a High Priestess of the Mood Goddess Jeyenna from a Mashona people of Zimbabwe, explaining how she alone revised an important religious ritual; Chow and Han period texts in China, that describe her role in structuring the harmony and pattern o f the universe; an account of a welcoming ritual into the society o f womanhood among the Cuna people of Panama for young women reaching menarche; Egyptian records that describe the Goddess Maat as the very essence o f rhythm and order o f the universe; Tantric Indian texts that explain Shakti Goddess power as that which causes all action to occur; a poem of the poetess Avaiyar to her woman lover, written in the Tamil language in the city of Majura in the first century B.C. of India; or the text of an ancient tirual that

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included a temple gift offering o f a vulva carved of precious stone, lapis lazuli, for the Goddess Ishtar in Semetic Mesopotamia. Along with Goddess worship came accounts o f images o f woman as creator of the universe, provider and teacher o f law, possessor and prophet o f ultimate wisdom, initiator and inventor o f important cultural developments, or as courageous warrior (p.9).

Goddess worshipping religions are often ascribed to prehistory, or to so-called uncivilized groups o f people, but: Evidence attests to the fact that the initial period of development o f writing (the Jemdet Nasr period o f Sumerabout 3200 B.C., and for at least thirty-five centuries after that development) that first brought us into the period of written historythe Goddess was not only revered, but honored in written tablets and papyri. Written prayers, written descriptions of rituals, written titles and epithets, and religious scripture (generally referred to as epic legends), have been excavated from their long hidden burial place, to provide more than ample witness to Goddess reverence in historical periods. O f course, archeological evidence almost certainly assures us that Goddess worship existed for many millennia prior to these historical periods (Stone, 1978, p. 10). A major shift in social priorities, as well as the emergence of the I orientation, followed the waves o f barbaric invaders. Beginning in Europe, the ancient world was battered by wave after wave o f barbaric invasions, and by the eleventh century the fall of Crete marked the end of an era. (Eisler, 1987, p.56). As Old Europeans had tried unsuccessfully to protect themselves from the invaders, the rest of the known world would be equally unsuccessful. Now everywhere the men with the greatest power to destroy- the physically strongest, most insensitive, most brutalrise to the top, as everywhere the social structure becomes more hierarchic and authoritarian5 ' (Eisler, 1987, p.53). The run-a-muck I begins its reign over the human consciousness. Though more gradual, the Goddess herself would be replaced by Gods with new symbols of power like the thunderbolt. It is in this aura that what we are taught is the religious origin of Western civilization begins with so-called civilized God, worship over so-called primitive pagans. Since Goddess worship historically preceded and culturally flourished throughout the origins o f the new Hebrew God and the Judaic-Christian and Moslem religious beginnings, the status o f the male deity was the status of the male mortal, and it was surely no accident that the Levite priests of Yahweh had fought so bitterly for his position (Stone, 1978, p.225). By 550 B.C., Zoraster, Buddha, and Confucius had emerged. Zoraster (a Persian prophet) was particularly impactful on Christian and Muslim ideas in that Zoraster saw the duality of forces (rather than feminine and masculine, light and dark or simply opposites) as a profound struggle between good and evil. Zorasterism added the anticiptation of a Saoshyant, a male savior who will be conceived and bom of a virgin, and with the appearance of the victorious Saoshyant will begin the resurrection of the dead in the flesh. An imminent judgment of the quick and the dead would take place in the final days when each mans behavior in life will be visible upon him, so that the good can be separated from the wicked. The former will go to

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heaven; the latter to hell.. .Zoraster was the first religious leader to teach a doctrine of rewards or punishments after death, in accordance with moral standards (Shoeps, 1966, pp.77-82). The idea o f duality between good and evil, the coming apocalypse, a final judgment day where ones body would be saved in the flesh, became component aspects of the teachings of many o f the new male God religions. Zorastarism was undoubtedly partly responsible for the Satan of lateJudaic religious thought, the Christian 'Antichrist (Shoeps, 1966, p.89), and eventually that divination powers of women be attributed to demons in later times, allowing for Christian inquisitions and a period of femicide throughout the Middle Ages. The Middle Ages was a period o f femicide; many women accused of witchcraft were killed (Gomberg, 1979, p.355). Bhuddism influenced Christianity as well. Established 500 years before Christianity, and widely publicized throughout the Middle East, Buddha was miraculously begotten by the Lord o f Hosts and bom of the Virgin Maya, the Great Goddess worshipped throughout Asia. ... Bhuddist sages were said to walk on water, and to speak in tongues, and perform other miraculous feeds. Even though the Goddess in her virgin form had given birth to Buddha, the Buddha monks threatened the Goddess with destruction. They tried to replace sexual asceticism for the sensuality o f the old ways and claimed that the true sage must never see or speak to a woman, must avoid feminine creatures like the plague ...They were not wholly successful and pieces of Tantric Buddhism re assimilated the feminine principle, and worship of the Goddess kept reasserting itself (Walker, 1983, p. 123-124). In the Jewish-Christian tradition-, the story of Adam and Eve was presented as divine proof that man must hold ultimate authority. The Eden story caused Paul to assert that women must be obedient (Stone, 1978, p.225). That such a male God, and men striving for power, was an unusual and a dramatic change from previous history, and full of portent for social, economic, and political power for men, is barely appreciated by current acceptance of our religious heritage. The serpent in the creation story had much more female/male significance in power and spiritual relatedness than we now remember. It can hardly be coincidence that it was a serpent who offered Eve the advice. For people of the time knew that the serpent was the symbol, perhaps even the instrument, o f divine counsel in the religion of the Goddess (Stone, 1978, p.221). Through the killing of the serpent, woman, as sagacious advisor or wise counselor, human interpreter o f the divine will o f the Goddess, was no longer to be respected, but to be hated, feared or at best doubted and ignored (Stone, 1978, p. 121). The uniqueness of the male symbols and male images o f Judaism, Christianity, and Islam is the striking contrast to the worlds other religious traditions, whether in Egypt, Babylonia, Greece, and Rome, or in Africa, India, and North America, which abound in female symbol ism(Pagels, 1973, p.48). All o f these male religions were reactions to the cultural chaos o f the time, and to the previous power o f the Goddess and her human female representative. It is by reviewing symbols like the serpent that our history takes shape. Across the continent of Africa, the original black Goddess was regarded as bisexual, the instrument o f her own fertility; she was the ancient 'witch who carried a snake in her belly (Sjoo and Mor, 1987, p.21). From this original archetype everywhere in the world myth and imagery, the Goddess-Creatrix was coupled with the sacred serpent... The Sumerian goddess was known as the Great Mother Serpent of Heaven ... In Egypt, she was the Cobra Goddess ...

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Isis was also pictured as a Serpent Goddess ... Ancient Celtic and Teutonic goddesses were wrapped with snakes. The Chinese celebrated dragon power, (a serpent with legs) and the Aztecs and Mayans of Mexico and Central American imaged the feathered serpent ... When we see the world wide occurrence o f the Goddess and her serpent, and then recall the Ancient Black Goddess and her serpent ... We can see the profound power as well as universality of this cosomological symbol, its range of endurance in the human mind. And we can see why the upstart patriarchal religions based themselves on the utter destruction of the goddess/serpent (Sjoo and Mor, 1987, p.58). Indeed the demise o f the serpent depicts how the symbols must be changed and a new code socialized and imprinted in the minds of the people. Changing how people think about women and men was accomplished through brutality and coercion, but also by distorting, defeating, or appropriating the cultural symbols. In this way a new order replaces the old order. The Olympian Zeus appropriated the serpent, making it a symbol o f war in one version, while he also slays the serpent Syphon; Apollo kills the serpent Python; Hercules kills the serpent Ladon, guardian o f the sacred fruit tree o f Goddess Hera. Baal subdues the Canaanite serpent, and the IndoEuropean Hittite god slays the dragon Illuyankas in Anatolia; while the Hebrew Jehovah kills the serpent Levianthan (Eisler, 1987, p.87). The male sons symbolically slay their mothers; the I rebels against its own MYSELF relatedness. The Hebrew patriarchs were trying to destroy the Mother Goddess by destroying serpents. To the people of the time, the snake was first of all a symbol of eternal life (like the moon), since each time it shed its skin it seemed reborn. It represented cosmic continuity within natural'change, spiritual continuity within the changes of material life (Sjoo and Mor, 1987, p.58-59). It also symbolized the net or the life force that was believed to connect all things. An electromagnetic energy network thought o f as the magic earth current is known as the serpent force- or in China, the dragon current. Raising the serpent force is a common and ancient rite among Native Americans, Hindus, Asians, Africans, and the Celts of pagan Europe (Sjoo and Mor, 1987, p. 125). Raising the serpent force is similar to what is meant by bringing the net to life so it can enhance sentient-felt bonding, and generate a common spiritual experience. The absolute absence o f the feminine be-power, as well as, important women figures in the Bible in light o f the fact that Hebrews were surrounded by Mesopotamian and Canaanite Goddess worship, and that many Hebrews continued to worship the Goddess, documents that the jealous God was having a reaction to the Goddess religion. The biblical Hebrews were a nomadic pastoral and patriarchal people, tribes o f sheepherders and warriors who invaded land belonging to the matriarchal Canaanites ... like the Indo-European Kurgans, the Hebrews established themselves on the land, and insisted that their sky and thunder God Jehovah replace the Great Mother. And like the Kurgans, as the Old Testament stories relate, the Hebrews sacked, burned, and destroyed village after village belonging to the Canaanites, massacring or enslaving the people (Sjoo and Mor, 1987, p.264). At this time all the creation stories of the ancient Near East presuppose or describe power struggles between masculine and feminine deities, usually with the masculine deities getting the upper hand. However, even in the subsequent male dominated religious systems, female deities were often retained (Phillips, 1984, p.4-5). Like its indeptedness to Babylonian and

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Canaanite mythology in the Bible, Yahweh is a warrior who must time and again do battle against the evil dragon mother (Phillips, 1984, p.8). But unlike the others, the life force ties to nature and to other humans traditionally associated with Goddesses is absent in the Old Testament. Yahwehs realm is not nature but history it is not being-oriented but action-oriented. The god o f Judaism is a god whose character is to act... he created by acting, by speaking, by bringing into Being. This God is not part of the world like the Goddess. He is a separate craftsman making humans from clay.... God molds, shapes, and forms, the world and its creatures ...in Babylon, humanity is still part of the quasi-divine substance, but the Hebrews according to biblical writers de-devinize the world (Phillips, 1984, p. 13). The net o f the Goddess where mystical participation is enhanced is no longer to be a part of religion. Yahweh not only fought the serpent. He eliminated the energy power of the earth, the net that connected humans in common sentience was to be replaced by codes of behavior. The God o f the I replaces the Goddess of the MYSELF. In this new God religion, womens status must also be altered. To transcend the Mother Earth, women had to also be transcended. Men must no longer need women. Eve takes on the new female role as subservient to man. The history of Eve begins with the appearance of Yahweh in place o f the Mother o f all the living. This shift of power marks a fundamental change in the relationship between humanity and god, the world and God, the world and humanity, and men and women (Phillips, 1984, p. 15). From this androcentric religious aura, it is small wonder that the later teachings o f Jesus were considered radical and dangerously revolutionary. It is certain that he preached a more feminine principle oriented view of human relations. Beyond this, in both his words and actions, be often rejected the subservient and separate position that his culture assigned women (Eisler, 1987, p. 120). The New Testament Messiah came from a mix of Jewish Essene and messianic ideas interwoven with Neolithic agrarian rites of the vegetation deity who is sacrificed on the Mother Tree for the renewal or rebirth o f the life of the world. Jesus, upheld the feminine principle while standing against the rational corruption of urban Rome (Sjoo and Mor, 1987, p.286-287). That newly organized Christianity, was caught up in the sexual politics of the time is confirmed by the ancient writings discovered at Nag Hammadi, and offers only a glimpse of the complexity of the early Christian movement. We now begin to see that we call Christianity - and what we identify as Christian tradition - actually represented only a small selection of specific sources, chosen from among dozens of others (Pagels, 1973, p.xxxv). Few Christians would recognize their religion from the following quotes: Eve is the spiritual principle in humanity who raises Adams from his merely material condition. (Pagels, 1973, p.31). The feminine principle is again considered the spiritual principle. Another early Christian version of the Trinity as Father, Mother, and Son coincides with the Hebrew word for spirit, ruah, a feminine word...The Divine Mother is described as the image of the invisible, virginal, perfect spirit... She became Mother of everything, for she existed before them all Jesus, himself, was quoted as referring to my Mother, the spirit (Pagels, 1973, p.52). It took two hundred years to solidify and institutionalize Pauls ideas while obscuring the secret texts o f John, Mary Magdalene, Thomas, and others. Mens need for dominance over women was maintained by reinforcing only male images. The writers and religious leaders who

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followed Christ assumed the pose of contempt for the female, continuing to lock women further in the role o f passive and inferior beings, and thus the more easily controlled property o f men(Stone, 1978, p.224). In building a religious organization, the Gnostic (self-knowing) writings became heretical, and deleted, while the aesthetic, anti-female religion o f Mithraism influenced Christian tradition. This Persian savior Mithra in the Zoraster tradition was the leading rival o f Christianity for the first four centuries o f the Christian religion. Since Mithra preceded Christ in Rome, Christians copied many details o f the Mithraic mystery-religion including that Mithra was bom on the 25th of December...Mithras birth was witnessed by shepherds and M agi...M ithra celebrated a Last Supper with his twelve disciples...Mithra carried the keys of the kingdom of heaven...Mithra performed the usual assortment of miracles...his ascension to heaven was celebrated at the spring Equinox...in memory of this, his worshippers partook o f a sacramental meal o f bread marked with a cross... Women were forbidden to enter Mithraic temples and had nothing to do with the mens cult, but attended services of the Great Mother in their own temples (Walker, 1983, p.663-664). Over time, the Christian organization appeared to copy the attitude toward women, as well as many o f the details o f the already developed male based Persian religions popular in Rome. As the years went on and the position and status o f women continued to lose ground, the church held fast to its goal of creating and maintaining a male dominated society...Women were to be regarded as mindless, carnal creatures, both attitudes justified and proved by the Paradise myth (Stone, 1978, p.234). Religious power translated into economic power and dominant social status for men. The new God had to destroy the serpent, the symbol of the Goddess, and demean human women as well. Christian writings, o f course, were not the only creation or religious stories to suffer by removal, editing, and translation. Consider the translation of the Popul Vuh. the sacred book o f the ancient Quiche Maya of Guatemala: This is in account o f how all was in suspense, all calm, in silence; all motionless, still, and the expanse o f the sky was empty.. .There was nothing standing; only the calm water, the placid sea, alone and tranquil...Only the Creator, the Maker, Tepeu, Gucamatz, the Forefathers, were in the water surrounded with light (Goetz, and Morley, 1978, p.81). The Forefathers as the translator footnotes a comment, came from the words E Alom, literally those who conceive and give birth; eQaholom, those who beget the children. In order to follow the conciseness o f the text here I translate the two terms as the Forefathers (Goetz & Morley, p.81). Further in the same story it appears that the Forefathers were the soothsayers, the Grandmother of the Day, the Grandmother of the Dawn, as they were called by the Creator and the Maker (Goetz & Morley, 1978, p.87). It was the Grandmothers meditation, now called Forefathers for the sake o f brevity, that with the help o f the Creator and the Maker, brought life into existence. The Creator and the Maker were the Mother and Father of Life (Goetz &

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Morley, 1978, p.80). Again, the translator footnotes a comment: When the Popul Vuh enumerates persons of the two sexes, it will be observed that it gallantly mentions the woman first (Goetz & Morley, 1978, p.80). That Mother was the Creator of life, and that she was perceived as very relevant and important did not apparently occur to the translator. This simple example demonstrates that once one has accepted male dominance as obvious and correct, it becomes difficult not to apply such cultural assumptions to all archeological and anthropological finds, no matter that to the Maya, Grandmother may not have connoted the same imagery as forefather. Certainly for the purposes of womans archetypal imagery, such translations did a disservice. Not only were writings altered but, Goddess temples and shrines were either destroyed or taken over by the new God religions. The threefold Goddess of Arabia, Magna Dea, was enshrined in the scared Black Stone at Mecca ... Present day Muslim pilgrims to this shrine, the most holy place of all Islam, are mostly unaware of the pre-Islamic significance of the Kaaba (Sjoo and More, 1987, p. 156). Changing the economic flow o f land and money from matrilineal to patrilineal lineage, and changing the political status o f men, has been advanced by many as behind the rising male God religions. This image o f Eve as the sexually tempting but God defying seductress was surely intended as a warning to all Hebrew men to stay away from the sacred women of the temples, for if they succumbed to the temptations o f these women, they simultaneously accepted the female diety...and, perhaps most important, the resulting matrilineal identity for any children (Stone, 1978, p. 221). Womens sin was being sexually autonomous in their cultural heritage. Therefore, God decried for women in pain you shall bring forth children, yet your desire shall be for your husband and he shall rule over you. Woman, in guilt, was expected to submit obediently, and her husband was awarded the divine right to dominate her. In practical reality, this decree provided divine sanction for male supremacy, and a male kinship system while women were forced into the position o f accepting one stable male provider (Stone, 1978, pp. 222-223). Establishing paternity from which to pass down economic and social worth to ones own sons generated a certain insecurity for men unless women were certain to only have had sex with that same man. Strict social and sexual sanctions had to be imposed on women, for otherwise paternity would be difficult to establish. Significantly, Eves punishment for her sin consists of patriarchal marriage... She is no longer to be priestess and midwife for the Goddess...Her ancient knowledge o f herbal contraception and ancient medicines used for painless labor will be denied to her. She must now bear children bitterly and they will belong to the man (Sjoo and More, 1987, p. 277). All property and goods could now be claimed by men, including that women were relegated to property status as well.

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It is little wonder that traditional history has often made vague references to sex cults that preceded God worshipping religions. The sexual autonomy o f women had encouraged societies where goods and land had to be passed from mother to daughter. Ensuring paternity is a desperate need o f men wishing to pass goods to sons. It was the male priesthoods o f Father God religions who first wrote and enforced the new laws and new customs that stripped Neolithic women of all their ancient sexual autonomy, and made their sexual and reproductive functions the property o f a dominating male elite - for God and profit .. .The basic tenets o f the Bronze Age rising priesthoods o f all the new God religions werel) human sex is only for reproductive purposes, 2) women are essentially evil and so have nothing to say about sex (Sjoo and Mor, 1987, p. 365). Sensuality as an art and erotic technique had also to be restricted, and the pleasurable but religiously sacred sexual union was to be diminished as evil. In its place, sex as a power dynamic would come to the fore. Ecstasy through orgasm was itself made evil for relations of men to women had to become hostile in the God religions. The conflict o f the time was played out by Lilith. Lilith was the first woman in one o f the two contrasting Genesis accounts o f the creation o f the first humans. In the original account o f Genesis, creation o f the first woman, considered by most theologians as equally scriptural was that Lilith was created at the same time as Adam. The first woman Lilith would accept no subservient role. The quarreling came to a head when Adam insisted that the sexual act be consummated only in what has come to be called the missionary position. Lilith regarded the position as demeaning and refused; when Adam attempted to force her, she pronounced the divine name of God and fled to the shores of the Red Sea ... Thus a new wife had to be created for Adam, one who would be clearly subordinate to him (Phillips, 1984, -. 38-39). Eve was then produced from Adams rib. Since Lilith rejected Adams forceful sexual attempt, Western sexuality has been tainted with power-over and domination ideas, as opposed to orgastic mutual pleasure encouraged by the Goddess. Many current male writers like Steven Goldberg and Lionel Tiger, assert that males cannot function without female subordination ...These men believe that feminism is causing increasing numbers o f men to become impotent. Abraham Maslow, a noted psychologist, asserted that sexual happiness can occur in our society only when the male plays the dominant role (French, 1987, p. 524-525). Violent sex or sado/masochism is by this standard, not an alternative path taken by a few, but an extension of our cultural arrangement. Sexual relations are no longer to be the evil o f mutual sharing pleasure, but the good of male power scoring on the surrendering female. As well as altering the sensual nature of human relations all the Gods were predominately dominator model oriented. The God of Patriarchy of every name has from the beginning been a God o f War and Economic Exploitation. The world the I has created in gods image has

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spilled Muslim blood, Hindu blood, Christian blood, Jewish blood, and aestheist Communist blood. If we embrace the idea of justified war we will forever be at war and inflicting war on others. If we worship a punitive God, we will be forever punished - and punishing of others. If we believe in a religion that dualizes the human sexes into mutually hostile, dominating and submissive categories o f beings, then we as sexual human beings, will be forever dichotomized ...within ourselves as well as among ourselves (Sjoo and Mor, 1987, p. 393). God worship has justified and supported the dominator mentality, and the demise o f the feminine principle in women and men. The dominator model of social organization rips us off the net away from the life energy or serpent force. We no longer feel the MYSELF interconnections that make us feel assured that we belong to the earth, that we have some purpose within our groupings, that mystical participation is possible as part o f spiritual transforming experiences that make us lose the fear o f death. As our ME makes us feel vibrant and emotionally alive beyond simple physical biorythmns, our MYSELF blends us to others, to nature, to a more cosmic SELF. Only the I is insecure and worried about its transience. It is the nature of the three dimensional being that I can never be accorded permanence in affect. Glow o f confidence, body well-being, satisfaction with self-effectance, are all transient experiences that must be repeated in acts to regain the same sentient state. And though unique personality is an important part o f creative manifesting for this life, it is not important in time and space. The good qualities of our I, the striving, the ethic of justice, the will to act, the courage to protect self and others, are always subject to new challenges. That does not provide comfort or lessen the insecure existential anxiety that I has an impermanent status. Cultural entitlement and constancy of external belief sanctioning, and a system o f rewards and punishment can prop up the I, and thus seem desirable, even though ME and MYSELF parts of ourselves pay a growth-price for such ideations. In our I it is difficult not to mix up role specialization and social stratification with superiority /inferiority ranking, or feel frantic about death. The religious I oriented mode of the God religions seemed to address the I transient state. I sees act-power in demonstrations of correct behaviors and as a way to ensure a release and relief homeostatic state to reduce the uncomfortable idea that I is impermanent. In its positive stance, the I sees religion, as did the Iranian Zoraster, as a distinctively activist religion, directed toward willing and doing, and in solution by ethical action (Schoeps, 1966, p. 82-83). The I however, sees act-power as a way to avoid the ultimate fear, the imminence o f death o f the egoism I. I seeks a place of arrival for itself, marked by time and space, where the status of I does not feel temporary or impermanent. A miracle o f egoism redemption is sought by the I whether through birth of sons to carry I forward, whether through rebirth in exact body (as in the ultimate Judgment Day) or form (as in literal interpretations o f reincarnation), or in a secure permanent physical place of a heaven, or in some permanent physical reminder that I has lived such as that provided by titles, lands, statues, buildings, etc. Conformance to beliefs and ethical codes give some solace to the egoism if reinforced regularly, but that does not necessarily transfer inner resolve to the on-going emotional struggle of the emotional-spirit ME inside. Further, in a system of rewards, there must be a system o f punishment for those who do not obey the codes, or have not subscribed to the

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act-power rules. Contrast this view with the metaphysical receptive MYSELF relatedness in all o f us. We become merely a small, but volitional, part o f all that was and all that will be on many dimensions o f consciousness at once. Power is in being, not acting; power is in deep sentient experiencing; power is in relatedness to the collective stream of consciousness in a metaphysical sense. There is no extreme division between life and death. Social sensitivity to others is the major cultural preview. Harmony among humans and with nature is the major ethic behind relatedness. A natural extension of sensitivity includes feelings o f spiritual presences and telepathic contact with nature, and there is a merging of this reality into dream life in such a way that consciousness permeates and animates all existence (Mislove, 1975, p. 4-6). On-going power would not be by act-power or by behavioral codes, but by metaphysical role blended with others. The role of the priestess or shaman became the person who strengthened human relations with the life forces through dreams, visions, and trances. The priestess or shaman became the person who could die and return to life many times. The priestess or shaman used an I awareness only as will power to orient himself in the unknown regions which he enters, and to explore new planes of existence (Mislove, 1975, pp. 4-6). So it was that Mesopotamia was noted throughout the ancient world for its magi, women who through the art o f divination thought that nothing was accidental in the unity in nature and harmony in the universe which bound together all objects and events (Mislove, 1975, p. 9). Once experiencing mystical harmony, death would no longer be feared. In Egypt, life after death was thought to be a natural-continuation of life on earth (Mislove, 1975, p. 10). In India, the exploration o f consciousness developed to a remarkable degree (Mislove, 1975, p. 14). In China, the Taoists developed exercises which enabled them to gain conscious control over internal states and meditation was used in order to separate the spirit from the body and travel independently of it (Mislove, 1975, p. 19). In ancient Greece, the role of priestess as oracle, and the mystery-religions such as the Eleusian mysteries and the myth of Persephone taught initiates to conquer the fear o f death (Mislove, 1975, p. 22-23). Thus in the words o f a Cree Native American Medicine woman, power comes from facing your death. If you dont see your death...you wont go to death in a full way - - as a good daughter o f the universe (Andrews, 1981, p. 124). The MYSELF part of the three dimensional human can sentient experience beyond life, beyond time and space, and thus beyond death. Certainly, it is too simpUstic to refer to ethical act-power and spiritual be-power a though they are isolated principles that cannot flow one into the other. Nonetheless, there is cultural, political, and social significance to what may be speculated as cultural promotion of a be spiritual way, a path o f expanding and transforming MYSELF, as opposed to a religious structure that gives behavioral codes and action-ethics, but also idea-comfort to the transient experiences of the I. From its most literal to its most metaphysical, it is the difference between perceiving salvation as a terminal value, an end state or arrival point, and salvation as an instrumental value, a means to an end, a process in continuous motion. I may have a beginning and an end, but the ethereal MYSELF or archetypal SELF does not. Our MYSELF is part o f the cosmos, the collective stream o f consciousness. ME is the particular tentacle that is on a journey to seek knowledge, to fulfill purpose in some allegorical way. Our body and mind are the particular tools we have in life. I in body and in specific personality will die, however, and if most of our ego consciousness is felt in the I affect dimension, death is a scary proposition.

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Fear o f dying produces fear of living; it is a fear that is compensated for by right behavior, right beliefs, often at the expense of be-power understanding. As The Tibetan Book of the Dead teaches, the dying should face death not only calmly and clear mindedly and heroically, but with an intellect rightly trained and rightly directed, mentally transcending, if need be, bodily suffering ... Having practiced efficiently during the active lifetime the Art of Living the same inner state of equilibrium is practiced when about to die, the Art of Dying (Evans-Wentz, 1960, p. xv). The Art o f Dying, as The Egyptian Book of the Dead suggests, appears to have been far better known to the ancient peoples inhabiting the Mediterranean countries than it is by their descendants in Europe and Americas (Evans-Wentz, 1960, p. xiv). In our current culture, where the Art of Dying is little known or rarely practiced, there is, contrastingly, the common unwillingness to die. Fear of death effects our medicine-science, our philosophies, and our religions. Here in America, every effort is apt to be made by a materialistically inclined medical-science to postpone, and thereby interfere with, the death process (Evans-Wentz, 1960, p. xv). The either-or mind set and left brained thinking of the I also afflicts our philosophy, for the West loves clarity and unambituity; consequently one philosopher clings to the position God is, while another clings equally fervently to the negation, God is not. The both and metaphysical assertions o f the qualitative difference of the various levels of consciousness are as unwelcome to our Western philosophy as it is to our theology . To the Western mind with a slavish regard for rational explanations, the psychological statements of the psyche as meta physical truths o f affect-sentient experience are difficult to comprehend. Whenever the Westerner hears the word psychological, it always sounds to him like only psychological. For him the soul is something pitifully small (Evans-Wentz, 1960, p. xxxvii-xxxviii). Actual experience o f mystical soulish sentience is negated by Westerners as unreality, since rational minds o f the I cannot submit to the net to actually feel connected to something greater than our concrete reality. Reality for us is often only in our mind-thinking analog I. We think in our heads, therefore we are, rather than we love from our sentient form and the love transforms us into a higher level being state. Metaphysical sentient possibilities of a growing MYSELF are a culturally neglected and/or a forgotten art. Further, the ME is also diminished by Western psychology. Only a transcendence promising craftsman like God can offer our I dimension the idea of permanence once separated from ME-MYSELF sentience. The differences between act-power of the I and be-power o f a metaphysical MYSELF impact on the current definition o f religion. Religion may be defined, in its broadest sense, as the relationship between man and the superhuman power he believes in...The theme o f religion is redemption springing from a longing for truth, peace, and a life after death.. .Religion manifests itself as a sum of beliefs in relation to a reality which is not

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provable by experience, but which is nevertheless an unconditional certainty to the believer. This reality represents an ultimate standard in the life o f the believer and prompts him to certain modes o f action (Shoeps, 1966, p. 4). The departure from so called primitives on our own ancient religious beginnings is not about believing in a supreme being. Belief in a supreme being had been an essential component o f the oldest cultures (Shoeps, 1966, p. 9). Shoeps (1966) states that it would be more to the point to speak of a special magical way of thinking which can be observed among present day primitives and which we may assume existed in the earlier stages of ancient thought (p. 20). The intimate connection between man and nature is expressed with particular force in the phenomenon we call totemism...Totemism springs from a view o f the world permeated by a sense o f unity o f all living things (Shoeps, 1966, p. 27). Unity with each other and with all living things is a MYSELF orientation, while religion as currently defined is an I orientation. Ancient images in the religion o f the Great Mother are often exhibited by totemism representing unity. For example, many o f the most ancient cave drawings depict twelve dancers moving in a circle. In the Tanzanian cliff paintings estimated to be 29,000 years old, the dancing women carry musical instruments. As the possessor of the secrets of life, womans music, dancing and utterance had magic and binding significance, helping to release the life forces not into chaos but into harmonious activity. Women, in their dances, imitate the animals, especially birds and snakes, and resonate with the natural energies of earth and weather. In womens art and pottery design, also, connections were made between meanders, rhythm, music and dance, rippling waters, the motions of snakes and water birds. In this way women originated dance, music, art, and ritual as a magic linking o f physical and symbolic forces (Sjoo and Mor, 1987, p. 118). Totemism was a way of bringing the net to life. According to Shoeps, editor o f the Religions of Mankind (1966), Totoemism, we repeat, is not a religion but a social phenomenon (p. 29). Religion apparently is for the I, in this definition and not the MYSELF. According to Sentient psychology what we call magical thinking might be better called more advanced sentient connecting. So-called primitives apparently could

experience an interrelatedness with others and cosmic forces that we can only understand as an intellectual ideal. Our religions seem geared to aid and abet our left brained mind-thinking from what it no longer experiences as deeply. Religion seems to equate with science as totemism equates with myth. Religion answers questions about redemption with act-power and belief codes directed toward a transcendent future or material heaven that is not provable by our actual experience. Totemism is an abstract way of experiencing spiritual transformation as myth is a way to describe this metaphysical experiencing. Totemism is a way o f bringing the energy of the net to life, allowing for mystical participation. The animism of primal peoples has been called childish. In fact it is a profound, experiential perception of the evolutionary relation between all life forms as manifestations of the original one - the first cell from which all life multiplied, the original cosmic egg ...A sacramental bond between our earliest human ancestors and the natural world...set up a resonance in which all art, all religious ritual, all magic-alchemic science, all spiritual striving for illumination was bom (Sjoo & Mor, 1987, p. 80). Goddess worship is often called a mystery-cult rather than a religion, in part, because o f sexist revisionism, but also because it appeared to emphasize a spiritual MYSELF transformation process rather than specific beliefs or behavioral codes as required by religion as we define it now. The changeover from Goddess to God was, in part, reflective o f the gradual changeover from what seemed to be a MYSELF oriented cultural perspective as opposed to an I-oriented cultural perspective. From 7000 B.C. to 3000 B.C., reflecting the development of productive agriculture, in this immensely complex civilizing o f humankind, the evidence...suggests the modus operandi o f a bicameral mind (Jaynes, 1976, p. 145). The bicameral mind of Jaynes appears to be, in affect terms, a natural state where chakra use was prominent. Hearing voices, seeing hallucinatory visions, mediuming ancestral messages from the other side of death were somewhat common experiences. Societies organized around metaphysical roles, dreaming gifts were appreciated in individuals and spiritual transformation in rites o f passage and rituals that enhance sentient consciousness o f all members o f a tribe were the religious expressions. Mystical consciousness was part o f the bicameral mind or the ancient divine function of the right hemisphere (Jaynes, 1976, p. 107). The MYSELF side of the three dimensional human slowly became more directed toward a separate I orientation in affect and in left-brained mind-thinking. The voices and hallucinatory images that were a natural part o f the character expanding MYSELF started becoming more dim, even as God and patriarchy began to rise. Whichever began the process, the happening of the change of consciousness is documented in our literature; it is seen from the bicamerality o f the Tao to the realism of Confucius, from the bicameral Veda to the logic of the Upanishads in India, and through Greek literature, like a series o f stepping stones from the Iliad to the Odyssey and across the broken fragments of Sappho and Solon toward Plato. The Old Testament still remains the richest source for our knowledge o f what the transition period was like. It is essentially a story of the loss of the bicameral mind, the decline of prophecy, of vision, and voices heard, the slow retreat into silence of the remaining elohim, the confusion and tragic violence which ensures, and the search for them again in vain among its prophets until a substitute is found in right action (Jaynes, 1976, p. 313).

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If we are we on a string as in the old MYSELF way, we do not have to be told not to hurt each other. To hurt another reverberates the net and boomerangs back onto ME. Once w e are separate and autonomous, the mind must be given elaborate rules of behavior and codes o f ethics so as to not harm others. This is perhaps why MYSELF cultures are thought to be less philosophically complex by our current androcentric and western oriented ethnocentrism. MYSELF cultures did not need elaborate behavioral codes. Also, if we cant experience something, then it is not that we are affect retarded, but rather the ancients used magical thinking goes this illusion o f superiority. The sophistication o f the cosmological values o f so called primitives might be observed by looking at the Dogon. The Dogon of Africa are a present tribal group that reflect the way of MYSELF society develops a relationship between their cosmology and their social organization (Forde, 1976, p. 83). The Dogon confirm that all people have a life vitality, represented by one o f the four elements and go on to describe their world view as follows: Their conception o f the university is based, on the one hand, on a principle o f vibrations o f matter, and on the other, on a general movement o f the universe as a whole. The original germ of life is symbolized by the smallest cultivated seed commonly called by the Dogon the little thing. This seed, quickened by an internal vibration, bursts the enveloping sheath, and emerges to reach the uttermost confines of the universe. At the same time this unfolding matter moves along a path which forms a spiral or helix. Two fundamental notions are thus expressed: on the one hand the perpetual helical movement signifies the movement, which is presented diagrammatically as a zigzag line on the facades of shrines, is held to represent the perceptual alternation o f opposites - right and left, high and low, odd and even, male and female - reflecting a principle of twin-ness, which ideally should direct the proliferation o f life. These pairs o f opposites support each other in an equilibrium which the individual being conserves within itself. On the other hand, the infinite extension of the universe is expressed by the continual progression of matter along this spiral path. These primordial movements are conceived in terms of an ovoid form - the egg of the world within which lies, already differentiated, the germs of all things; in consequence o f the spiral movement the germs develop first in seven segments of increasing length, representing the seven fundamental seeds o f cultivation, which are to found again in the human body, and which, with the original seed indicates the predominance o f the Divine Octet in this system of thought; the organization of the cosmos, o f man, and of society (Forde, 1976, p. 84). As seen in this example, this cosmology is not the simplistic magical thinking o f the barbarian mind, but the sentient-attuned and abstract intelligence o f esoteric wisdom about the nature of self to the cosmos, o f self to others, and of self growing within self. Indeed, if we do enough study, we may come to wonder if we have changed with civilization from simple ideas to complex ones about religion and philosophy or instead, if Socrates was making such complex ideas simple for the analyzing separate state of the left brain when he simply stated know thyself.

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A version of these cosmological ideas of self within self was taught by a gnostic teacher o f early Christianity who referred to the feminine principle and masculine principle duality as powers that attempt to join in union and emphasized that spirit power self-exists inside each human. There is in everyone (divine power) existing in a latent condition...This is one power divided above and below; generating itself, making itself grow, seeking itself, finding itself, being mother of itself, father o f itself, sister o f itself, spouse of itself, daughter o f itself, son of itself - mother, father, unity, being a source of the entire circle o f existence (Pagels, 1973, p. 51). It does not appear that the original intent of Christ was to negate the feminine principle. Though institutional Christianity is a patriarchal religion, in an admirable and scholarly article Leonard Swidler has marshaled historical evidence to show convincingly that Jesus was a feminist (Daley, 1973, p. 73). Indeed, be-power would be most difficult to access without any female symbolism or appreciation o f the feminine principle, and be-power was part of many Gnostic traditions emanating directly from the earliest Christian traditions. However, if Christ was reteaching a MYSELF way, then many Africans were still living out the MYSELF teachings prior to the advent o f Christian missionaries. The MYSELF oriented cosmology is reflected in the values on harmony among people in many African tribes. The Ashanti religion, as an example, is considered from the Western view to lack ethical content or a list o f good dos and bad dont dos, but the Ashantic conception of a good society is one in which harmony is achieved among the living (Forde, 1976, p. 207). The importance of MYSELF oriented social sensitivity to the good o f the group creates an affiliation bond of sentient esprit that precludes the necessity for many rules o f behavior so necessary in I oriented cultures. Further, the Lovedu tribe believe that the source of all evil is envy and jealousy so competition is absent even in craftsmanship (Forde, 1976, p. 76). Guilt is never just associated with one person for a misdeed. They emphasize the solidarity of the kin group. The nephew who wrongs his uncle, or the person who breaks a sexual rule, is not left alone in his guilt. His sin affects everyone closely connected with him, including his brothers and sisters, even his whole family (Forde, 1976, p. 134). These are strong affiliational bond reasons for appropriate conduct. The we on a string MYSELF world view promotes harmony among humans, without the necessity for the extensive rulemaking needed for the I part of human nature. When kinship ties and interrelationships are highly valued, acts of compassion are acts of strength, competition is muted in favor of cooperation, and be-power is more relevant than actpower. Interpersonal skills and introspective self knowing are valued for leadership roles. The major ethic is on care for others and interrelationship concerns. When the female principle was valued, when cultures were MYSELF oriented and attuned to a path o f spiritual transformation, Goddess worship could be easily understood and accepted by women and men alike. Differences in be-power gifts would be perceived as the developmental basis for spiritual roles, and indeed, from documents it appears that goddess worshipping communities were governed by assemblies, probably composed of elders of the community (Stone, 1978, pp. 130131).

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Hierarchy, as we know it, would not exist. Each persons social role and gift of perception would add a contribution to the overall sentient perspective. A partnership model, not a dominator model o f social organization would prevail. Advanced age would bring respect for the life experience and esoteric wisdom that years o f mystically participating in the rites would have developed. Elders were also considered closest to the spirit world o f the ancestors, and therefore privy to divination o f ancestors wisdom. Therefore elders would provide leadership. Hierarchy is a product o f the dominator model o f social organization, and is perpetuated by all patriarchal societies. Coercion exists alike in capitalist and socialist economies, in theocracies and monarchies and in all male designed power structures whether they are governmental or industrial, whether they call themselves the military, the church, labor, crime, or punishment (French, 1987, p. 299). The hierarchical chain of command is a visible representation of power. The institutional process that becomes a primary truth, a fact of life, a purpose larger than the individual even when it is inefficient or unworkable, or creates gross injustices (French, 1987, pp. 301-302). Hierarchy and the permanent system are the concretization o f the idea that like their God, men are not only distinct from nature they are superior to nature (French, 1987, p. 298). They are no longer bound to the serpentine energy force o f the Goddess, that makes everything try to be round. Interpersonal and intrapersonal intelligence and skill areas are not necessary in hierarchies. Within a hierarchy a position or office confers upon its holder certain rights, perogatives, and responsibility (French, 1987, p. 302). Control over nature is also seen in control over human nature. Even though power in hierarchical systems is mostly an illusion, the true end of male institutions is to maintain at any cost the appearance of male control (French, 1987, p. 304). Patriarchy, and its institutions are an extreme attempt to create a mans world separate from women partially because o f her procreative function which men can not duplicate [womb envy?] (French, 1987, p. 108). The hierarchical system is as essential as is life support equipment for victims of serious disease. For if man ceases to control, even by illusion, the rest of nature, he loses his transcendent position and slides back to the status o f intermediate being [those who retain sentience and emotions] like women, blacks, and other despised kinds (French, 1987, p. 304). Hierarchy is as necessary to the male power in the world as female symbology would be in societies where power was seen in connections - i.e., influence through artistic, mystical, or philosophic expression. Matricentric values support social organizations based on loose groupings o f people who lived democratically and whose focus was dedicated to love and bonding, to continuation, to harmony with nature and to harmony within human groupings. Childbirth, different age passages, and death would all have prominence in emotional experience and spiritual rites. In such cultures, be-power would be highly valued, and feminine symbols would be prevalent. Dreaming arts would be taught and interpersonal intelligence would be valued. According to a Medicine Women, the power of the dreamers comes from the ultimate feminine symbology or:

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The void - the womb o f woman. It is a law that all things must be bom in woman, even things invented by men. AH the stars were bom from the void, and the void is woman. Creation invented the male to balance that. It said, Ill put a man inside of her. In a man is the muse-female (Andrews, 1981, p. 57). The duality o f the feminine principle be-power which births act-power to provide creative tension exists within women and within men. In early Christian Gnostics, the mystical meaning o f Paradise was the womb for heaven and earth have a shape similar to the womb (Pagels, 1973, pp. 52-53). The gnostic teacher, Simon Magus, claims that the Exodus, consequently, signifies the passage out o f the womb (Pagels, 1973, p. 52-53). This womb symbol for creation and for the spiritual nature o f humans for both women and men was common throughout the world. The cave, as the womb of the Earth Goddess, was considered by the ancients to be the repository of mystic influences...in all the rites of the Mother throughout the ages, and the world, the way is always connected with a cave/womb, and with a maze-like spiraling entrance and exit ...among ancient Cretans, as among present day Hopis in the American Southwest, the earth womb is depicted as a maze, and the mythic place of emergence of the whole people, and of the individual soul (Sjoo and Mor, 1987, p. 73). From these ancient concepts extremely complex ideas were expressed through the symbol o f the labyrinth. An initiate had to find their way to the womb o f the Mother-going through symbolic death to be reborn again through her on a larger psychic level. .. (Sjoo and Mor, 1987, pp. 74-75). Be-power from time immemorial has been symbolized by the womb or the Goddess or cosmic egg, and in rites symbolized by the circle, and power objects symbolized by the chalice, the bowl or the medicine basket. Long suppressed by androcentric ideology, the secret of transformation expressed by the chalice was in earlier times seen as the consciousness of our unity or linking with one another and all else in the universe,. Great seers and mystics have continued to express this vision, describing it as the transformative power o f what early Christians called agape (Eisler, 1987, p. 193). As woman was the birth giver in real life, ancient wisdom seemed to fully appreciated that ontogeny recapitulates phylogyny in literal, as well as, in metaphysical ways and that deepened compassion is necessary for positive mystical experiences. When the Mother Goddess was the Supreme Diety it was women who showed themselves supreme (W. Schmidt, quoted by Campbell in Primitive Methodology. Stone, 1978, p. 19). Mother-rite and the clan system were dominant, and land was passed through the female line. But more importantly to Sentient psychology, the MYSELF orientation pervaded the social and cultural norms, and the feminine principle infused human consciousness in both women and men. For a long stretch o f human history there was stable development. The evidence suggests that though women usually led the clans and priestesses often led the religious rites, not only women and men, but people of differing racial stocks worked cooperatively for the common good (Eisler, 1987, p. 43). This view o f cultural evolution has been labeled by some traditional academics as revisionist history as though to dismiss its social value or its place as truth, Just as Heinrich and Sophia Schliemann defied the scholarly establishment and proved the city o f Troy was not Homeric

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fantasy but prehistoric fact, new archeological findings verify legends about a time before a male god decreed woman be forever subservient to man, a time when humanity lived in peace and prosperity (Eisler, 1987, p. 73). Martin Bernal (1987) in noting the hostility among some Classicists to rethinking the extreme Aryan model o f cultural and historic development, points out that such a position is gradually disintegrating because its intellectual underpinnings are racism, sexism and anti-semitism (p. 437). In presumed deference to left brained rationality superceding right brained wholism, most courses on Western civilization start with the readings from Homer, selections from Greek philosophers like Pythagoras, Socrates, Plato, and Aristotle, and works by modem classical historians extolling the glories of Pericles Golden Age of Greece. Not only are we not taught o f the African origins o f philosophy in Ancient Greece, we are also not taught that Pythagoras was taught ethics by a certain Themistoclea, a priestess o f Delphi, or that Diotema, a priestess of Mantinea, taught Socrates (Eisler, 1987, p. 106). In fact, women are hardly mentioned and there is also no mention o f the previous sophisticated culture o f Crete. In fact we would not even know that other early peaceful civilized Europeans existed in Greece before the Indo-Aryan conquerors arrived with their iron weapons and their dominator mentality. This cannot be solely about left brain, right brain. Certainly the people of Crete - who built viaducts, paved roads, designed architecturally complex palaces, and had indoor plumbing, a flourishing trade, and a great deal of knowledge about navigation - must also have made extensive use o f left brain as well as right brain (Eisler, 1987, p. 75). To present Western civilization as we do is nothing less than the institutionalization o f racial and sex biased cultural prejudice. Asa Hillard documents that the recent and culture-bound nature o f color prejudice is a product of the western world (Sertima, ed., 1987, p. 91). The presence o f Africans and the African influence in early of Greece, including the African parenthood of astronomy, architecture and other areas of Western civilizations knowledge can only shock scholars raised on Hollywoods version o f an all white Egypt. Physical and cultural data exist to document the ancient migrations o f African people to India, China, Japan, the Phillipines, the Pacific Islands, North and South America. Therefore, it would come as no surprise to the informed reader that Africans have been in Africa (which still does include Egypt) and in Europe (which is only twenty miles away) from earliest times to present (Clegg, 1978; Higgens, 1836, Churchward, 1913) (Sertima, ed. 1987, p. 94). Up to the 18lh Century, Egypt was seen as the fount o f all Gentile philosophy and learning, including that o f the Greeks (Bernal, 1987, p. 440). The combination of colonialism in Africa and the on-going popular presence o f ancient Egyptian mystery religions in Europe made Classical Greece popular to scholars o f the 18,h century. Slave trade and colonialism of the 18th century created the need to revise history. The development of Europocentrism and racism, with the colonial expansion over the same period, led to the fallacy that only people who lived in temperature climates - that is, Europeans - could really think (Bernal, 1987, p. 440). As well, by the 18th century the threat of Egyptian philosophy to Christianity became acute, and thus Ancient Egyptians lost their positions as the founders o f philosophy. The Greeks were now promoted as the better philosophers and indeed the founders o f philosophy (Bernal, 1987, p. 440). Ironically, the Greek word of truth, aletheia, means that which has not been forgotten.

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While philosophy was not the discovery o f Greek men, a new mentality did begin to take more permanent hold in Classical Greece. Socrates did seem to promote a different mental orientation more geared to the analog I. Socrates was contemptuous o f mythic and poetic thought processes. He turned his philosophic back on ancient mysteries...and successfully began a process that still continues in academic circles. That is turning multidimensional, multisensual life process into a linear dialog between aristocratic male minds (Sjoo and Mor, 1987, p. 279). It was not a more intelligent way to think, but it was considered more rational, more objective, more scientific and most o f all, it allowed for hierarchy and classism to exist. The origin of the word mathematics, for example, came from mathesis (Ma-Thesis) or mother wisdom, but since Pythagoras, mathematics and numbers have been used to cast an aura of rationality and objectivity. Medieval scholars not only debated endlessly about how many angels could dance on the head o f a pin, numbers were used to provide objectivity to cruel acts. In the witch trials, during obsence torture, priests and civil judges hounded their female victims with obsessive questions about the precise number o f imps she employed, the total number of times she had intercourse with the Devil, the exact length and size o f his member and so forth (Sjoo and Mor, 1987, pp. 147-148). The documentation of numbers supposedly lent an air o f rationality to the torture. It was the philosopher Aristotle who encouraged the concept o f morality of expediency, supporting the new dominator model based on the premise that ranking humans is right and natural. As Aristotle explicitly stated, articulating the foundations of androcratic philosophy and life, just as slaves are naturally meant to be ruled by freeman, women are meant to be ruled by men (Eisler, 1987, p. 118). When Western philosophers define man, they are defining an invented being, a cultural ideal although even the ideal creature comes out destructive, aggressive, inhumane. This is because he is denied bodily pleasures and needs, sensory pleasure for its own sake, emotion, and a sense of himself as part o f a community. Ideal Western man and the philosophy that formed him disdains those who do not fit this sort of manliness i.e., women, minorities, and lower classmen...Western philosophy dismisses ordinary people and ordinary life. The image-ideal of rational man omits emotional expression and experience (French, 1987, p. 294). Since Aristotle, Western philosophers like Kant and Hegel specified that rationality, selfcontrol, strength o f will, consistency, adherence to duty and obligation, and acting on universal principles comprise moral behavior; they specifically exclude from the make-up of moral man qualities like sympathy, compassion, kindness, nurturance, and concern for the community, which are associated with women (French, 1987, p. 289). Since the Classical Greeks, Western philosophers have excluded the fundamental facts o f birth, childhood, parenthood, old age, and death from their image o f a static public world o f elite males in constant objective reflection about the purpose o f human existence, This objective reflection was nothing more than the analog I looking in every nook and cranny of its own made-up house. This new philosophic morality was to escalate the change of our way of sentient experiencing the net and therefore our psychological consciousness. Though at first, it may have seemed gradual, we dramatically altered our capacity for sentient attunement as in our ancient past that somewhat parallels the changeover from Goddess to God, from mystical consciousness to the survivor oriented analog
I .

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The changeover to our current survivor I thinking as a predominant part o f our consciousness can be traced in several themes that seemed to converge, The major trend was the existence of male dominated nomadic peoples existing on the fringes of the globe (the baiTen steppes of the north and the arid deserts o f the south). Indeed, the findings at Kurgan [Indo-European] camps indicate that they were predominated by men, who captured women from their invasions, after killing the men and children (Eisler, 1987, p. 49). The Kurgans were a warrior culture, with a male god who placed higher value on the power to take life than the power to give life that made women so special in the older agrarian cultures. The evidence of Kurgan cave engravings indicates that these Indo-European invaders literally worshipped weapons like the sharp blade. The increasingly massive incursions by the mobile, warlike, male dominated Kurgans coincides with the rapid spread o f bronze metallurgy in 2000-2500 B.C.E. which resulted in the development of bronze weapons-daggers and axes (Eisler, 1987, p. 47). The arms race had begun. The social violence and male dominant ideas o f the Kurgans began its influence first on the agrarian men o f Europe, and subsequently the known world. In MYSELF cultures, it appears that a system o f shunning or banishment from the cultured civilization and the net was the punishment for those men whose adrenalin-like puff o f arrogance seemed to get out o f hand. Such rejects from the civilized communities became bands of marauding males (Davis, 1971, p. 95). These marauding males were no longer bound to the idea o f the mutuality of the life force string that flowed through all. Wanton physical aggression and violence would not have to be a taboo for those who began to live in mostly male groupings on the edges of the globe. Hordes o f mostly male groupings with bronze weapons began their sieges. The fall of the Roman Empire, the Dark ages, the Plague, World War I and II - all other times o f chaos we know of are dwarfed by comparison with what happened at a time about which until now we knew so little (Eisler, 1987, p. 59). Gimbutas in a systematic study of Old European chronologies painstakingly describes that the wave of invasions brought not only physical devastation but cultural impoverishment...New hybrid cultures emerged from the wake of wholesale destruction o f houses, shrines, artifacts, and art, as well as full scales massacres of masses of people. The new hybrid cultures are far less technologically and culturally advanced and the dominator mentality begins to catch on among the indigenous men (Eisler, 1987, p. 60). Like helpless automans, whole societies were destroyed by the traveling IndoEuropean barbarians. Another converging theme involved the sex-roles o f women and men. Within the matriarchal agrarian cultures o f the world, more and more womens invention o f agriculture and domestication o f animals, together with settled village life, created a steady food abundance that rendered hunting more or less obsolete. Hunting not only kept men away and busy on the peripheries o f the womens camp it gave men a spiritual and group identity within the worship of the Great Mother ...W ith hunting less necessary men could not longer find purpose and spiritual identity through it (Sjoo and Mor, 1987, p. 238). Even within the peaceful societies, this trend o f men who needed work first led to a male profession o f grain guardian. As marauding o f stored grain increased, it led to more and more a standing male army of sorts. More gradually men also began taking over stock breeding. In Goddess religions the

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domestication of animals was a religious and emotional act; as men took over herds became symbols o f male wealth, power, and potency (Sjoo and Mor, 1987, p. 238). At first men share the tasks with women and for some period of time there were truly egalitarian societies. The subtle differences between the I act-power and MYSELF be-power orientations o f men and women, however, did begin to appear in some of the mythology. Though at first the Goddess appeared to reign alone, at some yet unknown point in time she acquired a son or brother (Stone, 1978, p. 19). Though the esoteric wisdom of old age was respected in both sexes, the imagery o f a youngish son/lover and the occurrences of legend filled with his sacrifices annually in the Near East may speak to the fact that the appearance o f the young male in temple rites was not always as undisruptive to the MYSELF bond as we might idealistically wish. In one of the oldest accounts, that of the Sumerian Goddess Inanna, written shortly after 2000 B.C., reveals the sacrifice o f the consort occurred when he was no longer willing to defer to the wishes, commands, and power o f the Goddess... Although Inanna did grieve at the death, it had occurred as a result of Her own wrath at the youths arrogance (Stone, 1978, p. 135). Apparently, it was difficult for the young man not to sometimes pop into an I stance, even in MYSELF oriented cultures, where the I puff-up o f arrogance would severely disrupt the MYSELF flow of affiliation bonds necessary to attune to higher spiritual awareness. Much as Eve came from Adams rib in patriarchal religion, matriarchal myths such as Copper Woman explained that when the Magic Women left the human woman alone and lonely, she cried and from her nose fell great amounts of thick mucus. After covering the mucus with sand, she put the mess into a mussel shell, where it grew into snout boy. She taught the strange creature as much as she could, but he never really seemed to leam properly. Though he was incomplete, Copper Woman would tease him, make him forget his ill-humor, laugh with him and often she would sing for him (Cameron, 1981, pp. 30-32). As men feared, hated, and denigrated women in the patriarchal rise, it appears from these myths that women seemed to nuture, laugh with, sing to, and let the young man act as sexual consort, but also seemed confused, irritated, responsible and sorry for the developmental difficulties that we may mythically project some men may have encountered in a matriarchal MYSELF culture. Before strenuous argument is made that myth is not fact, remember that, when he named the childs attachment to his mother the Oedipus complex, Freud used myth. Myth incorporates emotion...The figures and symbols o f myth have built themselves up over millennia as human situations have repeated themselves. They are abbreviations of emotional crisis (Janeway, 1972, pp. 28-32). Such myths reveal the subtle tension between the sexes that began to emerge with I consciousness. Sumerian culture can be traced back to 5500 B.C. where Sumerians inscribed their myths on clay tablets. One of the traditional myths describing the internal social changes going on in matriarchal cultures is called Enki the Prick. Enki virtually floods the Sumerian plains with semen, inseminating all the people including the daughter o f the ancient Earth Goddess. The Earth Goddess removes Enkis semen from her daughter and turns it into plants...which Enki eats and becomes pregnant and sick with his own semen. Only by crawling into the Erath

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Goddesss vagina can he then give birth to eight goddesses (Sjoo and Mor, 1987, p. 244). Much, much later, the clay tablets reveal that the Great Goddess was forced to come humbly to Enki, petitioning him for a place in the new male order. Enki give her nothing but an impudent brush off. The individuating, arrogant, alienated ego is established in defiance o f the Old Religion o f the Goddess and the Earth and becomes in Western religions and secular history the ego o f man (Sjoo and Mor, 1987, p. 246). Other evidence that points to the possible differences in spiritual adeptness o f some o f the men is the very ancient source o f circumcision, It is possible that mens genitals were attributed as a cause for being funny women or being a human that sometimes had a more difficult time subduing the overt expression of the manifested side of his being in overly aggressive ways. The fact that even in imperial Rome the devotees o f the Goddess Cybele were still cutting off their penises indicates that this was considered a way to spiritual development by some men (Davis, 197, p. 101). The foreskin offering became more popular than giving the whole, and: There can be no doubt that circumcision is a survival o f the Goddess cult...Circumcision is a great deal older than either Moses or Abraham. The Egyptians had practiced it in honor o f (the Goddess) Isis since time beyond memory.. .The rite was always performed in early manhood as it still is among the Arabs and in some African tribes today (Davis, 197, p. 102). The object o f circumcision was to nurture growth of the feminine principle within, In India, boys were dressed as girls, nose ring and all, on the eve o f the circumcision ceremony. In ancient Egypt, also, boys on their way to circumcision wore girls clothing. Castration as a means o f acquiring feminine powers continued well beyond the priesthoods of the Great Mother. One o f the best kept secrets of early Christianity was its preaching o f castration for the special inner circle o f initiates, who won extra grace form this demonstration of chastity (Walker, 1983, pp. 145-146). The true founder o f orthodox Christianity was Paul and he did more than forbid women to teach or preach. Paul suggested that to hope for a high rank in heaven, men must sustain avoidance o f women and sexuality. In a secretive, elliptical style... Paul suggests that he was among the divinely favored eunuchs calling it his mysterious infirmity that would bring him eternal glory (2 Corinthians 5:17) . Paul also believed that it is good for a man not to touch a women, but by grudging concession some men were allowed to take a wife to avoid fomification (Walker, 1983, pp. 772-776). That women should submit and obey has sold better than the other half o f Pauls same message to men. Though differences between women and men raised in a MYSELF oriented culture would be mostly subtle, just as differences between women and men in our current T -oriented culture are mostly subtle, it can be speculated that there were seas of unrest planted in the son-lover, even though he was not excluded form temple rites or social privileges. It was not so much socialeconomic exclusion that may have oppressed men of the time, but the subtle psychological oppression from being developmentally misunderstood. This would not be unlike the inadvertent oppression foisted on women by some o f our most humane psychological male theorists o f today.

Men were not, however, subjected to extreme humiliation nor did mothers ever deny that they were their sons by biology, by destiny, and by affection bonds. Men, as well as women, were taught the dreaming arts o f transformation. In the ancient matriarchies, the son could become divine by undergoing the religious rites that would teach him mystical sentient experience. In this way his individual ego would transcend arrogance and exploitiveness, and become truly wise...But all humans, including sons, were taught starkly and truly, that everything bom must die; otherwise there can be no magic life or new beginnings (Sjoo and Mor, 1987, p. 353). The mothers did their best to share what they knew with their sons. To live with the Goddess o f Birth, Death, and Rebirth was to actually struggle with the natural processes, to find wisdom in human minds, and in evolutionary human feelings toward an evolving universe (Sjoo and Mor, 1987, p. 353). This immortality is not in transcending life, but in becoming whole in sentient experienced ways, in blending with the life force that flows through all, in sensing the oneness as part o f the net. If the I is impermanent, the MYSELF is continuous, albeit, transforming. We may never know if the gender unrest would have had peaceful resolve because world events simply catapulted the Goddess to God issue to the forefront of changing consciousness. The third converging theme was the severity of the physical cataclysms of the period The immediate and precipitate cause o f the breakdown of the bicameral mind, o f the wedge that developed the two-brained consciousness..."was that in social chaos the mystical MYSELF part of the multidimensional human could not tell you what to do (Jaynes, 1976, p. 209). The second millennium B.C, was heavy laden with profound and irreversible changes. Vast geological catastrophies occurred. Civilizations perished. Half the worlds population became refugees. And wars, previously sporadic, came with hastening and ferocious frequency as this important millennium lurched itself sickly into its dark and bloody close (Jaynes, 1976, p. 209). The metaphysical tie to the etheric ancestoral voices, and the spiritual connection to the net, became and unsolvable Babel o f confusion (Jaynes, 1976, p. 209) and paved the way for the more adaptive survival-oriented I consciousness to take its place. Land masses with developed civilizations fell in the sea; volcanoes erupted; black, thick, poisonous vapors effected the atmosphere for years ...It set off a huge process of mass migrations and invasions, and threw the world into a dark ages (Jaynes, 1976, pp. 212-213). The separate survivor oriented analog I would emerge from this chaos. With the coming o f survivor I consciousness in both mind and affect motif came cruelty, and empires like Assyria rebuilt themselves with a reconquest of the world with unprecedented sadistic ferocity, butchering and terrorizing their way, shocking into submission the right brained humans in their path, even as Pizzaro was to take the divine Inca captive two and a half millennia later on the opposite side of the earth (Jaynes, 1976, p. 216). By this time, the I part of the multi-dimensional human had been permanently severed into its own autonomous state. No more were people to have a flow between dualities, but instead, a three dimensional process full o f choice portent was to take its place. Once the analog I started its lengthy inner dialogue in a consciousness sense, the MYSELF ties to the net seemed far less reachable by sentient experience.

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Though many cultures would retain a MYSELF world view, such as permeates the Asian mentality, the change in human affect process was irrevocable. The change from Taoism to Confucianism demonstrates the separate I severing and its impact on aggression. The moralistic phase o f thought impacted on the ideas toward war directly. The Taoists believed that by retreating from a country that one has it its power to lay waste, one exhorts a blessing from the soil-gods and ancestoral spirits of that country. It was part o f the idea that pride invites a fall, that the axe falls on the highest tree (Waley, 1958, p. 56). The Taoists or Quietists were replaced by Realists who said the whole of the sacrificial-auguristic side o f public life must be ruthlessly discarded. Peace and war are both permanent features in mans environment, Confucious is represented as saying (Waley, 1958, pp. 76-77). Whereas, perfection o f the individual once meant that there might be a perfect aggregation of individuals ... the Confucian perfected himself for individual duty; the necessity for self defense...became prominent and eventually, soldiering became a profession that holds the status in corporate life... A vast system of punishments and rewards is indeed to take the place of any appeal to public feeling, decency, or morality: (Waley, 1958, pp. 79-81): By 221 B.C., the elimination o f mysticism and idealism in favor of an exaltation of war was established and with it Chin, the First Emporer of all China (Waley, 1958, p. 86). The ethos o f survival o f the group and the value of interdependence and extended kinship remained, but it was the skeleton of what used to be the spiritual flesh of a MYSELF orientation. Something like this process would take place in much o f the known world. It was not just cataclysms but the roving bands o f marauders that origined the survivor I consciousness in victims as well as aggressors, Much as The Gilgamesh Epic o f Babylon that narrated the deluge o f a flood and pointed out a genetic relationship between Genesis and Noahs ark to the Babylonian catastrophe (Heidel, 1949, p. 268), looking at the Exodus from Egyptian accounts gives us insight into the common history of all people o f the time. The severity o f the physical catastrophies and roving maurading bands is recorded in the story o f the Exodus from Egypt of the Israelites, but note the story from the Egyptian records: A people called the Amu or Hyskos invaded Egypt after a great natural catastrophe. They overran Egypt without encountering any resistance. The invaders were utterly cruel; they mutilated and wounded and cut off limbs o f the captives; they burned cities, savagely destroyed monuments and objects o f art, and razed the temples to the ground; they held the religious feelings o f the Egyptians in contempt (Velikovsky, 1952, p. 90). The Amu sighted the Israelites coming out of Egypt, which was laid in ruins by a great catastrophe. In this catastrophe the water in the river turned red as blood, the earth shook, the sea rose in a sudden tidal wave. The Amu viciously attacked the Israelites (Veliskovsky, 1952, p. 91). The Israelites, in turn, suddenly hated the Philistines, as though the same vicious conquerors of southern Palestine and the existing civilized populace were one and the same. The peaceful Sea People who worshipped the Serpent Goddess and traversed not only the entire Mediterranean Sea and the inland rivers but made their way well around the coast o f Spain as far as Cadiz, and

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possibly even up to the British Isles, many centuries before Christ...were known as the Philistines. From the Bible we leam that they are a treacherously evil people, obviously the archenemies of the Hebrews but archeological evidence show it is clearly a mistake to regard the Philistines as synonymous with barbarity or cultural deficiency (Stone, 1978, p. 204). The symbol of the serpent at the temple of Byblos showed The Goddess with a headband adorned with the rising cobra that was constructed so that the snake would emerge from the forehead of the person who wore it, as the Eye of Wisdom or the intuitive power of the third eye (Stone, 1978, p. 214). Somehow in the Dark years, the higher consciousness o f the spiritual MYSELF orientation o f the Philistines and the run amuck aggression of the Amu-Hykos, conquerors o f southern Palestine, were made to seem as though the same identifiable enemy of the Hebrews. Even without the case o f mistaken identity that set off ethnic and sex-based hatreds, the people of the time must have had questions. Had the Goddess neglected and even failed the deeply spiritual humans in the catastrophe of the physical cataclysms, followed by roaming invaders, rapists, pillagers, and conquerors? Were the MYSELF-oriented people to be left defenseless victims to the ensuing social chaos? Was it easier for those who had already begun to develop an act-power imagery of a Male God to quickly leam the practices of cruelty and aggression from the hordes o f tyrannical invaders who themselves were victims, refugees from volcanoes and earthquakes in their own lands? Were human women, the priestesses and diviners, to blame for the dimming of the voice from the Goddess? Were men, with the seed of resentment of seeming to be always in parent to child role in developmental status in temple rites, suddenly justified in grabbing the throne o f the Mother Goddess, believing the metaphysical power would be theirs for the taking? And once man had announced his God, and his new patriarchal customs, would women simply submit and obey? Would the net never again be as easily brought to life? Indeed, the Lord God o f Israel seemed to justify and even command the destruction, aggression and cruelty to the people o f Canaan. Our imagery, presented by current cultural bias, is that the nature worship of the primitive populace was replaced by lofty monotheism and its code of ethics. In cruel sieges, however, Joshua and the Israelites destroyed cities of a civilized populace and everything that drew breath (Stone, 1978, p. 171). What o f the Hebrew women? The passages of Dueteronomy suggest: That when the Hebrews first left Egypt there may have been a much greater percentage of men...Many of the women who were later known as the wives of the Israelites may well have been the girls who witnessed the murders of their families and friends and the destruction of their homes and towns. The combination of fear and trauma...may help to explain the Hebrew womens acceptance o f the new patriarchal laws (Stone, 1978, p. 172). Goddess worship and matriarchy was not just to die among the Jewish people, however. It required six centuries for Yahweh to replace [The Goddess] Ashtoreth as the primary diety o f the Jews; for a long time their temples were side by side. After the Jewish patriarchs succeeded in destroying goddess worship, women came to be treated like chattel. The same story is repeated

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in culture after culture (Chicago, 1979, pp. 64-67). This Hebrew history is but a mini-tale o f the historical times. Beginning about 2900 - 2400 B.C., traveling Indo-Europeans mauraders with a male diety and aggressive ways had already started a series o f sporadic invasions on the thriving urban centers of the Goddess worshipping communities of the Near and Middle East(Stone, 1978, p. 62). They came from Russia, northern Europe, or Teutonic Europe. The white invaders who came to Egypt were known as the people of Hor. Their sun God Hor was eventually incorporated into the ancient Goddess worship. The followers of Hor who invaded Neolithic Egypt established the institution o f kinship (Stone, 1978, pp. 88-90). The Indo-Europeans who mixed with indigenous populations may have become the Horians that settled in parts o f Iran, though this must at this time remain as a hypothetical speculation. More documentable are the Hittites kingdom composed o f two distinct groups, one being indigenous to the Mediterranean area, and the other the invading Indo-Europeans who assumed the roles of royalty and leadership. The Indo-Europeans possessed a military supremacy never before encountered, and the now called Hittites carved out kingdoms for themselves. Mountain storm gods were introduced by the Hittites (Stone, 1978, pp. 93-96). Besides those of the Hittites, and perhaps the Horians, the Indo-European invasions initially were sporadic and mostly short-lived. However, they left behind the new politics o f a God diety, slightly prior to, but throughout the cataclysmic period. It must be understood that these, God worshipping peoples were uncivilized compared to the darker skinned and more sophisticated peoples o f this part o f the world, despite their military prowess. The male diety o f these mostly male invaders was most often portrayed as a storm god, high on a mountain, suggesting by recurrent symbolism that these northern people may have once worshipped volcanoes (Stone, 1978, p. 67). To meet their political aims, these invaders used the supremacy of the new male deities to justify the installation o f a king or one of their own leaders, during their sieges. It is at this time that new legends are written portraying a rebellious young man, who heroically destroyed the female diety and through the murder is assumed promise o f supremacy in the divine hierarchy...The male diety is invariably the powerful champion of light, and the female diety is symbolized as a serpent or dragon, most often associated with darkness and evil (Stone, p. 67). In Antolia, in India, in northern Canaan, in Babylon, in Assyria, in Greece and in the ancient Hebrew writings, A God of Light murders a Goddess, a Dragon, or a Serpent (Stone, 1978, p. 68). This supremely powerful male god of the invading barbarian no doubt caught the imagination o f some o f the indigenous male populace, along with the idea of good and evil as two forces. The Hittites appear throughout the Bible, but most especially in Genesis, suggesting that the Teutonic and other white Europeans, assimilated as the Hittites, influenced the very beginning origins o f the Hebrew God (Stone, 1978, p. 107). In Exodus 2:17 the appearance o f Yahweh is not only described as being on a mountaintop but on a crest glowing with fire... . In the Aegean, Zeus, with his fiery lightening and thunderbolts, was to be found on the top of Mount Olympus; Baal, with the same lightning symbol, residing upon Mount Saphon.... After the Aryan invasions in India, Indra, glowing in gold, also holding his lightning bolt...was known as

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lord o f the Mountains (Stone, 1978, p. 115). For the most part, the female religion survived as the popular religion o f the people for thousands o f years after the initial Indo-European invasions until the last assaults by the Hebrews and eventually by the Christians much after the death o f Christ (Stone, 1978, p. 68). Nonetheless, the God o f the thunderbolt was to gradually impact the social organization of society. The emergence of God o f the thunderbolt in parts o f the Middle East repeats itself in Crete, Greece, and the Aegean world. The emergence of Zeus from the position of consort to the Mother Goddess to the supreme god of historical times is another tale of the transition from womans image with its spiritual consciousness to the act-power of a male image The northern invaders eventually caused the fall of Crete with its peaceful, luxurious way o f life, and the power of the Great Goddess was now everywhere being superceded by the power o f the God. Zeus had two sources, one being the young consort of the Goddess, but the other being the god from the mainland, and his attributes were assimilated with those of the new comer ...The aggressive Indo-European barbarian had struck again. The Goddess did not surrender without a fight and the quarrels between Zeus and Hera, his sister, are allegories o f the struggle between the old worship and new (Patrick, 1972, p. 10). Many o f the myths tales: Are a euphemistic statement of the old enforced marriage between the conquering god and the local form of the Great Goddess - a union which, in many cases, will actually have taken place between the war-leader of the victorious invaders and the queen or high priestess of the captured district...The old system o f matrilineal succession died out and its place was taken by the custom of the invaders - a son now succeeded his father (Patrick, 1972, p. 12). In India there is some o f the'clearest evidence of the Indo-Aryan invasions and the conquest of the original Goddess-worshipping people. The conquerors did not possess a method of writing, but they borrowed an alphabet and scripts of the existing populace to write their own hymns and literature. The patriarchal Indo-Aryans, albeit barbarian in comparison with highly civilized and already ancient forms o f settled society in India, rewrote in hymn and enforced through physical dominance that the mind of woman brooks no discipline. Her intellect has little weight ...The asura-living power once attributed to the Mother Goddess was broken down to two cosmic groups. One group was the evil enemies of the Aryans, whose mother was the Goddess Diti, and the other group of heroes were A-Ditya, literally meaning not the people of Diti or indeed the white Aryans currently living in India (Stone, 1978, pp. 69-70). The spread o f the Indo-Aryan culture brought with it the concept of light colored skin being perceived as better than darker skins, and in turn the caste system addition to the metaphysical concepts of Hinduism (Stone, 1978, p. 71). The Goddess did not die out totally in India, however, and as late as A.D. 600 the worship o f the female divinity again surfaced (Stone, 1978, p. 73). The Indo-Aryan beliefs are also found in the writings of Iran and perhaps Zoraster, himself, was influenced by the God of the volcano since the duality of light and dark as good and evil is everywhere evident in Iranian religious thought (Stone, 1978, p. 74). Again Goddess worship did not just die out, and according to Iranian texts of the fourth century A.D., the Goddess

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Anahita was in charge o f the universe (Stone, 1978, p. 75). It took years o f coercion and social violence to destroy the peoples faith in the Goddess. Prepatriarchal Egypt was also strongly matriarchal, and women entered and achieved in all professions,. Women did rule as pharaohs, with full pharonic titulary ...We know o f four women pharaohs and there were probably more...In addition to the female pharaohs, many queens actually ran the show, from leading armies to administering government (Sertima, 1984, p. 156). After the invasions by Indo-Europeans circa 3000 B.C., an aristocratic master race ruled over Egypt, and male deities like Horus, were transformed into the official son o f the Great Mother Isis (Sjoo and Mor, 1987, p. 253). By the time of Moses, 1300 B.C., Ramses II had established a facist rule, and Ra - the sun god - was believed to fight daily the serpent of darkness (Sjoo and Mor, 1987, p. 255). Religious, spiritual, and cultural values of the earth and moon were strategically transferred by the Priests to the sun cult, coming under male control (Sjoo and Mor, 1987, p. 255). It was the cataclysmic period that allowed the dominator mentality of the distorted male principle to complete its hold, however. In Classical Greece, Appollo frees himself from his bond with women or the feminine principle and his priests proclaim that rational thought shall replace the inspired poetic language o f the Goddess. As historian J.J. Bachofen reported, the idea of living communally was replaced by paternity laws which led to differentiation and restriction o f the masses by the elite. The idea of survival of the fittest begins under the aegis of progress. The emergence o f the male individual ego at the cost of the human community was glorified in Classical Greece and accordingly also in glorified Rome. Called an eminently ethical achievement, among Romes first edicts was the subjugation of women and children to the complete control o f the fathers, who were given life and death powers over all members o f the family. The annihilation of matriarchal Carthage and the eradication of the great matriarchal Etruscan culture was justified because it raised the patriarchal political state above religion (Sjoo and Mor, 1987, p. 281). Rationality o f the left brain replaces the mystical consciousness of the right brain,, as men begin to dominate over women. It was not that female principle cultures were so passive that they were unable to be warriors or fight back, but that the confoundment of physical aggression and cruelty for its own sake took sentient-connected cultures off guard, as can be seen in the Native American responses to the white man much later. Consider the following dialogue from the Plains Indians: Sees-in-the-Moming If our braves do not stop these new enemies before they reach our village, then we will be attacked and killed by them. White W olf The Medicine Way is not to be protected. It needs no protection, Sees-in-the-Moming If another People become our Masters, then our way of life would be ended.

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White W olf If our Spirit is a True Spirit, then it can know of no boundaries of masters. It is our own brothers., .who have given into these new Ways of the white man, and have become victim to it. I have witnesses this shrinking of the Way of the Shields among our People. And I have no doubt it will become worse. But it will never die, because it is o f the Spirit. It is a Truth, and Truth cannot die (Storm, 1972, pp. 159-164). The MYSELF way o f power cannot die, but it also cannot protect its human bearers from arrogant and cruel aggression of a run amuck 1 . The introduction of cruelty and aggression for its own sake was extremely difficult to comprehend for cultures who had never experienced such. The Conquistadors or 150 Spaniards that marched into the vast civilization of the Incas and conquered the huge empire was but a sixteenth century example of the confrontation between I cognitive cultures and MYSELF oriented cultures. Unable to deceive or narratize out the deception of others, the Inca and his lords were captured like helpless automans (Jaynes, 1976, p. 160). The new found ability to lie is something the analog I brings with its new way o f consciousness. What becomes even more difficult for MYSELF oriented cultures under attack is that in the absence o f social hierarchy that provides stability and recognition, the bicameral voices not only become inconsistent among persons, but inconsistent within the same person as well (Jaynes, 1976, p. 304). That which was always trustworthy and known to be truth is now sometimes uncertain in ones own group and even in oneself. Imagine what it must have been like to the assemblies of elders in Mesopotamia, Africa, India, or Crete, to diagnose the dimming o f insight and vision among themselves, to try to understand the meaning o f barbaric invaders with aggressive cruel ways, to come to terms with the physical catastrophes as though the end o f the world had begun. The actual evidence supports that matriarchal societies were communal, clan based structures and were egalitarian, democratic, and peaceable (Chicago, 1979, p. 63). It appears that matriarchal societies fought in battles only when their power was being challenged in a vain effort to turn the tide. It is at this time that myth-tales o f Amazon societies in North African and off the Black Sea persisted (Chicago, 1979, p. 63). In Africa the womans place was not only with her family; she often ruled nations with unquestionable authority. Many African women were great militarists and on occasion were great warriors in battle (Sertima, 1984, p. 123). After 500 B.C., there is evidence that, some of the greatest field generals o f the ancient world were empresses of Ethiopia. One was a contemporary o f Alexander the Great, the Macedonian. She was formidable Queen Candace. Her fame as a military tactician and field commander preceded her throughout the known world...There was another Queen Candace. This one was from the Meriotic Sudan. She shook

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the world with her daring (and) faced the legions of Augustus Ceasar a few years before Christ was bom (Hyman, 1979, pp. 17-18). The history o f Amazons actually is twofold. The first has to do with the most ancient forms o f social organization, and only later with women warriors defending their tribes. The earliest female societies reported in cross-cultural recorded history, myth, literature, tribal oral history, cosmology, ethnology, and the arts were groups with extremely high female to low male sex ratios. Amazon societies are reported originally in the prehistoric old world: first in Libya, then in southern Scythia (between the Caspian and Black Seas), Thrace, Scythia (between the Caspian and Black Seas), western Sythia, India, and central Asia (Cavin, 1985, p. 63). Greek prehistory states that Libyan Amazons conquered northwestern Africa, Libya, Algeria, Egypt, Syria and Lesbos. Classical Greek sociology taught that Asiatic Amazons attacked Athens and fought a four month battle over the city with Theseus (Cavin, 1985, pp. 63-64). Contemporary political states that report prehistoric cultural history o f Amazons within their geographic borders are: modem Libya, Algeria, Egypt, Syria, Lesbos, Turkey, Georgian Soviet Socialist Republic (SSR), Armenian SSR, Azerbaijan SSR, Crimerea, northern Greece, Bulgaria, Rumania, India, China, and Mongolia ...In recorded history, African Amazons have been reported in Dahomey (1951-1860), in a neighboring state of Katsina south o f Zairia in Nigeria, in Sierra Leone, in 16th century Angola, on Zanzibar and Socotra, islands off eastern Africa in the Indian Ocean (16th century); and in Malawi in A.D. 1964, as a corps o f 5000 Amazons in the army o f Dr,. Hastings Banda, founder and first premiere of Malawi....South American Amazons and Amazon societies are reported both by natives and by the Spanish conquistadores in the 16th century in: the state o f Amazons, Brazil, Guina; west Inausic Peru; Columbia; Nicaragua; and in the west Antilles...North American Amazons were also reported in California (Calvin, 1985, pp. 64-65). Current historians often deny the existence of Amazons defined as 1) women living apart in colonies; 2) women banded together as a fighting organizations; 3) nations ruled by queens and governed mostly by women. Their rationale is that on all five continents: 1) reporters have mistaken beardless male warriors for women; 2) the rituals involving the defeat o f the Amazons [noted in many early patriarchal ceremonies] is essentially a psychological event in the life o f male children; 3) romantic literature on the Amazons caused the explorers of the New World to hallucinate Amazons in official papers o f state; 4) Amazons are purely the inventions of the ancient poets and historians; and 5) the Amazonian tradition was based on vague historical events that could not longer be definitely determined (Cavin, 1985, pp. 69-70). Although denying the historical fact o f Amazons a great deal o f patriarchal literature is devoted to whether Amazons have one breast or two (Cavin, 1985, p. 80). However many breasts, women did act as warriors to try to save the old ways. Having survived the Indo-European invasions, the remaining cultures had to fight the later Roman conquerors. When the all male, highly patriarchal Roman troops entered Europe, as their historians tell us, they often confronted by Gallic, Teutonic, and Celtic tribes led warrior queens. Roman soldiers

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engaged in hand-to-hand combat with armed women, who they described as equal in size to the tribal men, and fiercer in battle (Sjoo and Mor, 1987, p. 260). As well, the growing dissatisfaction with Roman rule in North Africa and in the Middle East helped to facilitate the rise o f Islam. While some North Africians welcomed this new religion, others resisted it. A major leader o f the African resistance was Queen Dahia-al Kahina. Under her leadership the Africans fought back fiercely...Kahina was finally defeated and slain ...Her death ended one of the most violent attempts to save Africa for the Africans (Sertima, 1984, p. 128). The women from Ireland to Africa would fight in vain, for the combination o f physical catastrophe and the rising God of the thunderbolt would signal the end o f the feminine principle as the major social influence in culture. That the new God o f the volcano emerged from mountain tops is itself symbolic. Mountains were originally considered the throne or lap o f the Goddess, so for the earthly Queen to become one with the energy be-power was to sit on the lap of the Goddess. The mountain was the original throne-womb; it combines the symbols o f earth, cave, bulk, height, and immortality.

Throughout Thrace, Macedonia, Greece, and Crete are laboriously carved stone thrones waiting for the Goddess to take her seat. Among the Ashanti of West Africa, who worshipped the Black Goddess, giant throne-replicas have been found in the graves. The idea o f sitting atop mountains or being enthroned was taken over by patriarchal kings (Sjoo and Mor, 1987, p. 73). When volcanoes blew the mountain open at the top in the severe physical cataclysmic period, it seemed a perfect symbolic event for the emerging male Gods. The later violent end o f Crete documents the change-over process from Goddess to God. Surrounded by the ocean, it took longer for the warlike hordes to take over. Eventually IndoEruropeans Achaeans begin to control, and characteristically the Cretan archeological record shows a much greater concern with, and emphasis on, death...The Acheaean elite generate a growing warlike spirit, but also make great expenditures to have themselves buried. But the final fall o f Crete in its partnership model came in the wake of a series of earthquakes and tidal waves. It seemed to have solidified a military takeover by Achaeaen chieftans, along with the forced marriage o f the Cretan queens (Eisler, 1987, p. 54). But more traveling barbarian hordes arrived. And so, one by one, both on the Greek mainland and islands and in Crete, the achievements o f this civilization that reached an early high point for cultural evolution were destroyed (Eisler, 1987, p. 55). For a time, many of the women led clans took to the mountains where they waged war against the barbarian tide, but they were found, raped and hanged. By the 11th century, it was all over. All over the ancient world populations were now set against populations, as men were set against women and against other men. Wandering over the width and breadth of this disintegrating world, masses o f refugees were everywhere fleeing their homelands, desperately searching for a haven, a safe place to go. . .But there was no such place left in their new world. For this was a world where, having violently deprived the Goddess and the female half of humanity o f all power, gods and men of war ruled (Eisler, 1987, p. 58).

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The world had gone mad. The rise o f Ancient Greece demonstrates the hybrid cultures that rise out o f the ashes of this tumultuous period. The old religion of the Goddess is destroyed in Greece by Dorian invaders with bronze weapons. The Dorians were an Indo-European barbarian tribe who promptly established themselves as war lords over the land. A dark age ensued where the development o f art and culture seemed to cease. Then a new resurgence begins. The new Greek society which historians like to document as the origin of culture, became a strange mix o f the old gylanic and the new androcratic elements. During a period of relative peace among the various Greek citystates and freedom from foreign invasions, there was not only a resurgence o f arts and crafts, but also a movement toward replacing strong man kings and chieftains with oligarchic democracies... In is not surprising then, that after the rule o f foreign overlords that Greek philosophers reflected and also spurred on the spread of political equality (Eisler, 1987, pp. 111-112). However, women were consciously excluded from this new democracy, and their status continued the course o f massive deterioration. Zeus became the chief God of the new dominator social organization but the Goddess Demeter and her daughters still held sway for most o f the women and peasant population. Although the celebrated Athenian education was generally limited to men, there is evidence that women headed philosophical schools o f their own. There is also evidence o f both a womans movement and a peace movement by the women of ancient Greece. But while we can see in ancient Greece many signs o f gylanic resurgence, we can also see the fierce androcratic resistance (Eisler, 1987, p. 117). Eventually Christian and Muslim zealots would destroy the pagan libraries and what remained of the old religion. To change from a partnership model to a dominator model of social organization where the mother and women as heads of clans and priestesses occupied socially important roles to one where the most aggressive male reigned entailed physical destruction that continued through historic times...the Hebrews, and later also the Christians and Muslims, razed temples, cut down sacred groves o f trees, and smashed pagan idols (Eisler, 1987, p. 83). It was an extended process over a long period to obliterate the Goddess from the hearts o f humans, and replace God in the minds o f men. While the new Gods were impacting on the conception o f religion and gender in the Middle and Near East, in many parts of Europe, the common religion...from the Baltic to Gibraltar, was Druidism (Davis, 1971, p. 48). The religion of the Celts: traced back into the most remote antiquity...The Druids were once all women Druidesses; and even in Roman times, as Ceasar comments, these lady Druids were consulted by the Celtic chiefs of Gaul...The object o f Druid worship was a Great Goddess...The science of the Druids their knowledge o f astronomy and physics, and their ideas of the immortality o f the soul, were far too elaborate to have been invented by barbarians (Davis, 1971, p. 48). It was the holdover o f this Goddess worship that was to make the selling o f Christianity difficult in this part o f the world until forcible means were utilized. After the cataclysmic period, the masculist revolt spread very slowly westward from the Semitic East into the Aegean only in late historical times, but even than... there was preserved the seed of the gynarchates (Davis, 1971,

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p. 172). From the African comer of the world which spring the great civilizations of Sumer, Egypt, and Crete was nurtured the development of the later preChristian civilizations o f Athens, Rome, Ireland, and Celtic Europe (Davis, 1971, p. 172). It was as late as 116 B.C. before the Greek men of Athens, asserting their physical superiority, describe that women should no longer be elected to the Assembly, that children should no longer bear their mothers name but their fathers (Davis, 1971, p. 186). At that time, it is certain that Roman women enjoyed a dignity and independence at least equal to those claimed by contemporary feminists. As well, the Celts of this time had no slaves; they had no capital punishment; they observed complete equality of the sexes, with the balance slightly weighted on the feminine side; women attended, and often presided at, the tribal councils (Davis, 1971, pp. 205-206). It took the power o f the later Roman empire combined with the Christian church to degrade Western woman... It was the Christian church itself which initiated then carried forward the bitter campaign to debase and enslave the women o f Europe (Davis, 1971, p. 229). Even before the witch-trials, it has been estimated that Europe was Christianized at a cost o f about eight million to ten million lives ...Many refused to give up their pagan Goddess, or their notion that sexuality contained an element of the divine. . .Before the Inquisition or Crusades, Holy wars were responsible for killing 10,000 Jews in the Rhineland. In 1209 Pope Innocent II directed the Albigensian crusade in France, where half of France was exterminated (Walker, 1983, pp. 193-194). Consider how radical male supremacy must have sounded to the so-called pagan people o f Europe. The men long taught to revere their sisters and their wives were told these very special people had no souls! Were not o f God! Were the servants of man. Remember that the Christians found the women of Europe free and sovereign. The right to divorce, to abortion, to birth control, to property ownership, to the bearing o f titles and inheritance o f estates, to making of wills, to bringing suits at law (Davis, 1971, pp. 229-230) and equality in the intellectual and political fields and in the realm o f the sex was theirs (Davis, 1971, p. 203). The status of Western women has steadily declined since the advent o f Christianity (Davis, 1971, p. 229). When Constantine the Roman emperor, adopted Christianity: Christianity became the state religion of the Roman Empire, and treason to one became treason to the other. With heresy to the church now a treasonous act punishable by torture and death, the Christian leaders went wild in a bloody orgy o f revenge for the three centuries of humiliation (Davis, 1971, p. 237). The first Christian Roman emperor, Constantine, set the pattern for Christian conduct. After his conversion he boiled his wife alive. After Paul, he became the chief exponent of masculist theories o f male supremacy and the inferiority o f women. Then came Augustine, bishop o f Hippo, who denied that women had souls. Then came Saint Thomas Acguinas who saw womens place lower than slaves (Davis, 1971, p. 238). The officially, federalized, state Christianity - spread like a bloody stain and though it was stubbornly resisted and openly defied... cruel experience had shown that defiance and resistance were of no avail. After generations o f resistance and massacre, the organized Christian state set off a new Dark Age by

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endorsing slavery and establishing the concepts that might makes right and wealth makes the man thus leading to the terrible materialism that marks and mars our present civilization (Davis, 1971, p. 238-239). It became the religion for the severed I state of human consciousness by glorifying manly aggressiveness in the cause of the church and branding all finer sentiments as womanlike. The dedication to power-over ideals (power over nature, power over women, power over animals), in patriarchal Christianity is summed up in a carved ivory plaque, made in Rome in the sixth century. It depicts the triumph of Emperor Justinian under the banner o f that compassionate deity Christ. Justinian is on horseback holding a cross; above him are heavenly figures proclaiming .the blessing of Christ upon him. Beneath him, only a little smaller, is a peasant man touching his lance, in submission. Trampled by his horses hooves is a woman, much smaller, offering utter submission and holding in her apron all the bounty o f nature. Beneath all of these are the crouched figures and animals who represent the vanquished . .. The plaque is called Defender o f the FaithY French, 1987, p. 122). The Roman soldier became the new male ideal image, and one that has stayed with Western man through to today. The Roman soldier dressed and acted differently from the pagan warriors o f the vast territories it conquered. The men in pagan cultures liked beads and natural talismans. Heroic display in defense of ones tribe was important, but entire populations were not annihilated or condemned to slavery or colonization. Rape was against the spiritual concept o f sexuality, and killing was not pleasurable. The Roman man, a marching soldier clothed in metal and leather, who watched as others danced but never himself participates, who wields instruments of torture and makes certain through his beatings that his children, especially his male children, stay angry all their lives, and who make war for the purpose o f taking for himself the skills and services of others, is one model o f masculinity, of 'manhood that has imprinted itself on all Western culture (Grahn, 1984, p.220). The Roman model showed that you could mold men to be killers, once off the net. Intimidation and fear was the power methodology used to change the way people thought. The local men were mocked by the conquering Roman soldiers for supporting the feminine principle and following womens counsel. Directly through personal coercion, and indirectly, inquisitions and executions, behaviors, attitudes, and perceptions that did not conform to via dominant norms were systematically discouraged. This fear conditioning became part o f all aspects o f daily life, permeating childrearing, laws, and schools (Eisler, 1987, p.83). Flogging, crucifixion, beheading, torture, the 'living torch, slavery, sexual torment, and rape of both male and female were vital parts o f the Roman conquest of the tribal European and North African worlds. They called their peculiar ambition 'potential cupido [or] desire for potency (Grahn, 1984, p.220). Destroying information was the other useful weapon o f change. The Caesaropapia was Not satisfied with the brutal selling of the Church through contrived cruelty and organized terror...the church proceeded methodically to blight the minds by suppressing all information that did not emanate from the church itself... They first closed down the ancient Greek academies and then set about

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burning the books o f the great classical poets, philosophers, and scholars, setting knowledge back fifteen hundred years (Davis, 1971. pp.239-240). In the fifth century they burned the books of the great library of Alexandria, the last repository of the wisdom and knowledge o f the ancients (Davis, 1971, p.240). The burning o f the books o f Alexandria, Egypt, may indeed be the symbol for a new version o f the dimming of consciousness, or the obscuring of social conscience. It allowed for the theft of the African legacy from our cultural heritage; it dimmed awareness of the African and Black Goddess origin to European culture. The erroneous world opinion that the African Continent has made no contribution to civilization was the misrepresentation that has become the basis o f race prejudice (James, 1972, p.7). It justified the exploitation and brutality of colonialism and imperialism that was to follow as part o f the obfuscated social conscience of the rising technologically-driven European civilizations, not only of African people, but eventually o f many continents o f different colors and heritages. It broke down the idea of role prescriptions based on spiritual seeing gifts and substituted economic virtue for affective virtue. The rise of economic virtue over affective virtue changed the partnership modeled societies to dominator modeled societies. In large parts of Europe, when communalism broke down it gave way to widespread slavery ... This slavery continued throughout the European Middle Ages, with the Crusades between Christians and Moslems giving an added excuse for enslaving people ... Slavery in turn gave way to serfdom (Rodney, 1972, p. 45). Feudalism was finally broken down by the introduction o f capitalism, coinciding with the Protestant Reformation. Capitalism was an important first step in challenging the rigid hierarchies where the descendants o f the most brutal warrior-conquerors exerted despotic power justified by religious ideologies. But capitalism with its emphasis on individual acquisitiveness, competitiveness, and greed continues to rest on ideas of male dominance. Even, modem capitalist ideologues like George Gilder (hailed by President Reagan) extolled what he calls the male superior aggression as the greatest of all social values (Eisler, 1987, p. 163). With the developing capitalism hostile class relations provided the motive force within respective societies (Rodney, 1972, p. 47). By the 16th century, we had changed our ideas of what civilization is. Europeans and Africans both minded ore. West Africans had developed metal casting to a fine artistic perfection in many parts o f Nigeria, but when it came to the meeting with Europe, beautiful bronzes were far less relevant than the crudest cannon (Rodney, 1972, p. 88). Such differences in civilization emphasis proved ultimately fatal for many parts of the globe as materialism advanced at the

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exploitation and expense o f whole continents, and the MYSELF oriented way o f life in whole cultures. The Blade o f the dominator social organization would change from a knife to increasingly more sophisticated weaponry, while the chalice would be destroyed, or relegated to myth. Much in the history o f capitalism bears the dominator mentality which fully justified economic status as a virtue at the expense of affective virtue (or the interpersonal and intrapersonal intelligences). The European headstart on technological and industrial superiority was obtained at the expense o f untold suffering by Africans and American Indians. Slave trade, for example, initially seemed highly profitable. So impressed was Queen Elizabeth I with the initial profits of one John Hawkins, she provided a ship named Jesus to steal some more Africans, and made him a knight (Rodney, 1972, p. 93). Europe developed at Africas forced underdevelopment, and by genocide o f the Native People of the New World. Though scientific figures are hard to document, a recent study has suggested a minimum figure o f about ten million Africans who survived the landing in America to be made slaves. Deaths in the Atlantic crossing were an additional twenty percent more. There were also numerous deaths from the time o f capture to the embarking from the slave ships. As well, Africans were taken for Arab countries use in the 18th and 19th century (Rodney, 1972, p. 104106). Combined, this decimated the populations on the African coasts. Besides slavery, colonialism demanded from colonies specialty monocultures, or colonial economies which were centered around a single crop, i.e. Liberia provided rubber, the Gold Coast provided cocoa, Nigeria produced palm produce, Sudan grew cotton, Senegal grew ground nuts. There was nothing natural about monoculture. It was a requirement of imperialist requirements and machinations. In Gambia, rice farming was the major crop in precolonialization times. After that, 85-90% of money earnings came from ground nuts. This type o f imperialist underdevelopment of food for local populations eventually led to periodic famines and chronic malnutrition of the African people (Rodney, 1972, p. 257-258). Western capitalism indeed is partly responsible for the current state o f famine and starvation in Africa. The Protestant spirit rationalized worldly profit as a function of Christian spirit. The Protestant tautology that wealth is a sign of Gods favor makes the even newer patriarchal God a kind of shrewd world banker in the sky, exchanging souls for dollars, and dollars for souls (Sjoo and Mor, 1987, p. 327). The exchange was made at huge expense to the MYSELF part o f all o f us. But the God o f the I had a survivor of the fittest world view, reflecting its human worshippers. Communism was another androcentric response to the hostile relations between the classes. Marx and Engels clearly desired the betterment o f human condition. But they thought this had to be achieved through masculine modes ... The Marxist movement of the twentieth century espouses that nature has no value whatever in itself, that relations between humans lack any moral dimension, and that power and power struggle are central facts in existence (French, 1987, p. 292). Indeed, Friedrich Engels and Karl Marx both recognized that woman-led groupings o f our ancient past were the original communism, i.e. communal matrifocal systems and they based their social organizational concepts from these facts. But Marx, Engels and particularly their dogmatic followers confused spirit with political-religion.

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Marxist analysts generally are obsessed with isolating economic/productive development from magical/religious/sexual development (Sjoo and Mor, 1987, p. 15). Without spiritual ties to the whole, communism is just another androcentric social organization, based on dominator modeled hierarchy. The regression to violence and authoritarianism under Stalin marked also the failure of the communist revolution to meet the social value o f equality, because masculine power-over premises like the end justified the means remain the dominant premises. As well, there is a failure to bring about any fundamental changes in the relations between the two halves of humanity (Eisler, 1987, p. 164). Communal systems cannot work without an enlivened net that binds people together. The burning o f the books was to seal the social role o f women. Hypatia, a Roman scholar and philosopher who lived in Alexandria, is the last representative in Judy Chicagos artistic presentation o f womens history o f female genius and culture in the classical period. Hypatia was appointed head of the University of Alexandria, where she attempted to create an intellectual reawakening emphasizing the feminine aspects of culture, arguing that Mother Goddess religion conferred dignity, influence, and power on women. Her eloquent teachings attracted both plain and cultured people to her philosophy and gradually became a political force that threatened the power of the emerging Church. Much o f the reaction against women and the Goddess was the influence that these ideas still had within the people. The Bishop of Alexandria organized a group of fanatical monks who waylaid her on the way to her weekly lecture at the university. Dragging her from her carriage, they pulled her limbs from their sockets, plucked out her organs, hacked her remains into pieces and burned them (Chicago, 1979, p. 69-69). The highly public nature of Hypatias career was consistent with the African tradition o f Egyptian women, a tradition of equal rights (Sertima, 1984, p. 155). Indeed the African tradition o f equality for women remained strong in all periods of ancient Egypt and among all social classes. In this respect, the status of women in ancient Egypt compared favorably with the status of women in some modem societies (Sertima, 1984, p. 156). Hypatias demise was to signal the end of such women leadership in the Roman-Christian controlled world. This event was perhaps to signify the witch hunts, and sound the warning o f the degree that violence against woman-power was to become the common mode of the next number o f centuries. The burning o f the books would change the role of elderly people in Western society. Classism would replace the idea o f age-sets as a method to maintain social roles, and especially the concept that esoteric wisdom often increased with advancing age was to cease. It was fear o f death, however, that made ageism so pronounced coming into our modem time. The whole premise of Christianity was, like ascetic Bhuddhism, that to achieve a rejection of death, man must reject the Mother ... The life given by Mother was always cyclic, never eternal... The older woman represented another face of the Goddess, the Crone, The Crone was the infinite void at both the beginning and the end of the universe (Walker, 1985, p. 82). The Black Goddess, who took all soul-stuff back into herself, was fundamental not only in Tantric and Gnostic [Christian] belief, but also in paganism generally throughout pre-Christian Europe. In Scandinavia, one of her primary manifestations was the underground Goddess Hel ... Though her subterranean realm gave the English language its hell. Hels country was no place of punishment. It was only the dark womb, symbolized by the cave, cauldron, pit, well, or mountain

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interior, to which the dead returned and from which they could be regenerated (Walker, 1985, p 84-85). The face o f death as an older woman was part o f the Trinitarian Goddess, the Virgin-MotherCrone. In ancient societies, older persons o f both sexes were expected to retire from participation in the life o f clan and community, for one or more retreat periods... Alone in the forest or in anchorite communities, they would turn their attention toward the oncoming end of life. Through introspection they would seek revelation o f the worlds ultimate meaning. The final stage of lifes activity was called liberation or the art o f dying (Walker, 1985, p. 91). The Crone, however, not only represented death, she also represented the life affirming moral wisdom o f elder women ... Older woman was seen as a healer and teacher ... As a mothers mother she commanded respect. Her advice was sought. Her community looked up to her and took her ideas seriously (Walker, 1985, p. 174-175). When the Crone was a valid image, her elderly feminine counterparts had influential impact in keeping the nets in ethical balance. The Crone was not so inclined to break her own laws as the later inconsistent gods of men. There was synchronistic cause and effect, i.e., one who injures will be injured ... The golden rule was her idea, in India and in ancient Egypt, long before it was copied into the Gospels... Like nature, she was not to be manipulated by flattery or impressed by puny words (Walker, 1985, p. 175). Older men were also revered for their growing esoteric wisdom in many MYSELF-oriented tribal cultures, both ancient and into the present. The Lele living on the equatorial edge in Africa still reinforce a MYSELF oriented society. Village solidarity is a major preoccupation, writes the social anthropologist from Western society, but it is difficult to see any underlying principle which is capable o f producing this unity (Forde, ed, 1976, p. 15). In other words, from an I observer perspective there is no way to experience the net and, therefore, understand how it sentient ties blend groups harmoniously together. The Western anthropologist goes on to note: Old men of the senior sets enjoy considerable prestige, but they only dominate the village in subtle, informalized ways, through esoteric knowledge. The principle of seniority is carried so far it prevents any strong leadership from emerging as the village chief. The man who carries this title is qualified by being the oldest man in the village. Since by definition he is approaching senility, he has little real power (Forde, 1976, p. 15). In other words, be-power or the intuitive mystical consciousness and affective virtue was assumed as unimportant by comparison to act-power and visible dominance, more readily assumed by an aggressive young man. This subtle unknowing form o f world view myopia was

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exhibited in non-subtle violence against the old. Age-sets with their ascribed social roles gave way to a class structure. Economic status would supersede affective virtue, and there would be no roles for the elderly in this new action-oriented world. The burning o f the books at Alexandria signaled the destruction of the idea of a duality between feminine and masculine principles, not only allowing for extreme denigration of women, but setting in motion an aura to oppress same sex expression, heretofore, a sanctioned way of twinning or reflecting the ego, leading to the notion of identity and equality with the other person, and as a method of developing unity, strength, and reinforcement of persona identity in a spiritual sense (Walker, 1980, p. 23). Within the Goddess religion, duality was perceived as opposition, not as a good versus evil, it is perhaps for that reason that the word devi grew from the Indo-European word devi which meant Goddess. The Roman derivative was divi :gods which became the Old English word divell (Walker, 1983, p. 225). The devil eventually became imaged as the homed god who was associated with the Mother Goddess. The Celtic homed god was especially linked with male sexuality and he is sometimes portrayed in the company o f men ... The homed god was also lord of the dead, but to the Celts, who believed in reincarnation, darkness and death were part of the cycle of life and rebirth, and death was the very place where the creative forces o f nature brought about new life... The homed god was often shown as black in color, But this blackness was not considered evil, as Christians later viewed it (Evans, 1978, p. 20-21). Among the ancient Greeks, as with the Celts, the homed god was associated with homosexuality. In the GrecoRoman world he was Dionysas, Baccus or Pan; Minor, Sabazios; and in Egypt, Osiris (Evans, 1978, p. 25). Often, the homed god was the sexual consort of the Goddess as well as overseer of twinning or homoerotic rites. In many ancient or pagan religions people were usually assumed to be pan sensual. Even in the early Jewish codes there were no overall condemnations of homosexual activity, and indeed twinning rites were part of Jewish religious services, as they had been with the religious services o f the other people o f that part of Asia, and just as they have been in many other cultures elsewhere in the world. It was a wave of nationalism which was then developing among the Jewish people that generated the new laws. Many of the Talmudic condemnations were based on the fact that such activities represented the way o f the Canaanite, the way o f the Chaldean, the way of the pagan. Even for Christians in the middle ages homosexuality was associated with heresy (Hite, 1976, p. 258). That is, it was considered a return to the Old Religion. Initially, it was not morality, but politics that sparked severe sanctioning. The blackness was not only associated with evil, as the homed god was to become the Devil himself, but the idea of darkness as evil in Christianity was to gradually narrow in vicious assaults against all male followers of the old religion to eventual, but especial, enmity toward those who engaged in homosexual behavior, and finally in the religious militarism of imperialistic expeditions Christians justified enslaving darker skinned peoples because they were viewed as less than human beings (Evans, 1978, p. 47). The idea of the black homed god as the devil became a common base for prejudice o f European Christians both against Gay men, and against African peoples.

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Racial hatred and racism was slowly intensifying in medieval Europe but it is generally accepted that a more clear cut racism grew up after 1650 and that this was greatly intensified by the colonization o f North America, with its twin policies of extermination o f the Native Americans and enslavement of the Africans. Both presented moral problems to the Protestant societies, in which equality o f all men before God and personal liberty were central values (Bemal, 1987, p. 202). Adding the devil imagery helped ease the conscience o f the slave trading cultures. The burning o f the books at Alexandria was perhaps to signal the Dark Age. The fall o f Rome and the onset o f the Dark Age has produced many theories by Western historians, but the Christian rulers forcibly abolishing the study o f philosophy, mathematics, medicine, and geography... along with wholesale book burnings, destruction o f libraries and schools, and opposition to education for laymen certainly was a primary factor in the cultural regression. Pope Gregory the Great denounced all secular education as folly and wickedness; the Christian emperors commenced the burning of all books o f the philosophers, and after years of vandalism and destruction, St.John Chrysostom proudly boasted, every trace o f the old philosophy and literature o f the ancient world has vanished from the face o f the earth. Christian rulers melted down bronze, gold, and silver art works for money and destroyed temples and shrines until the historian Eunapius, a hierophant of Eleusian Mysteries in Greece wrote that a formless darkness was mastering the loveliness of the world (Walker, 1983, p. 208-209). Because Christians were anxiously awaiting the end o f the world, some Christian fanatics, Developed the notion that starting the first of the final holocaust would redound their credit in heaven. .. At least one saint, St. Theodore, was canonized for being an arsonist; his sole claim to fame was burning down the temple of the Mother of the Gods . .. Books and artwork were destroyed because they expressed unchristian ideas and images... medicine was forbidden on the ground that all diseases were caused by demons, while aqueducts, harbors, buildings and even the splendid Roman roads fell into ruins (Walker, 1983, p. 210). Pagan thinkers long ago understood the shape o f the earth, and even calculated its approximate circumference but learned churchmen proved by quoting the Bible that the earth was flat. The Dark Ages can be called the churchs eclipse of learning (Walker, 1983, p. 212). Religious-political fanaticism held sway over the land. The burning o f the books sealed the idea that perceptual sentience in metaphysical form would be excluded from ideas o f Western religion, philosophy, and eventually led to medicine-science as the basis for understanding the psychology of human nature. The metaphysics o f self reflection based on inner emotional awareness, sentient tied to an etheric Self or to the net would be obliterated. Matricentric cultures envisioned life as part o f the eternal recurrence o f nature. The seasons change, the moon alters its shape, animals are bom, grow, and die; so each returns again, as winter moves back to spring, the moon returns to its fullness, and new young animals reappear.

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Worship o f the Goddess, with its emphasis on regeneration - on the snake, the butterfly, and other symbols of the transformed - seems to have envisioned human life in a similar fashion, as cyclical, offering a rebirth through transformation. A cyclic vision of life precludes ends... (French, 1987, p. 272). Transcendence of the mind over the sentient self was the patriarchal vision of a way to avoid the life cycles and perhaps death itself. Patriarchy entertains a linear vision of life, and gods who transcend life. Patriarchal gods demand obedience to a set o f rules; implicitly, they keep watch on peoples behavior, punishing violations of the rules and rewarding obedience (French, 1987, p. 272). If one behaved, a material heaven was offered at the end o f life. A return to Goddess Hels underground was the now elaborated on punishment for the disobedient. Western male ideals of the Classical Greeks were not that different from the Judaic male ideal. Aristotle distinguished between free male citizens and the rest of the population - women, children, laborers, slaves. He helped promote that life proper to a man was war against other men or intellectual adventure. In the Iliad, man is predominately a killer (French, 1987, p. 274). Aristotle encouraged the idea that only form could be known; that perception that emerges from the senses, the emotions, or intuition is not rational. Instead structure and patterns of dominance are knowable to philosophic man. Hegel added that men were in possession of independent person self sufficiency. Men are conscious of the conceiving type of thought or what Jaynes called the analog I. Men according to Hegel possess an analyzing mind and volition and their relation to the world is one of power and mastery (French, 1987, p. 290-291). In other words men are to be permanently lodged in the transient I made to seem intransient by somehow transcending their ME emotions while denying the MYSELF altogether. Satres existentialism defines freedom as total responsibility in total solitude... Satre envisioned life as created wholly by the self. This philosophy assumes that life is lived entirely in the mind, and that, moreover, the mind remains imperturbable, impregnable to what is occurring to the body, to other people, to the world around one (French, 1987, p. 293). The philosophic basis of rational man is the analog I reigning supreme within self and even at war with its own body let alone the ME-MYSELF affect motif. Western philosophy is the exaltation of left brained mind thinking over body, over emotions, over human connection. No wonder Western philosophy stays so obsessed with its own elitist dialogue for the mind itself emerges separated from its biologic nature. The notion that man is separate from and superior to nature is so patently false that it requires one who accepts it to lie to him self... At every turn the truth o f human connections with nature threatens to pierce through the veil o f lies and illusions that civilization has woven. Civilization is a carefully erected artificial world for which is claimed all sanity, courtesy, art, and knowledge... Civilization is founded on the Word, and the Word is a lie (French, 1987, p. 293). The puffed up aggressive I or the rational analog I are both transient components of human experience possibility.

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It is in the developing I, measured in autonomy and independence, that separation itself becomes the model and measure o f growth (Gilligan, 1982, p. 98). We are, in effect, saying that what Martin Heidegger refers to as calculative thought or thinking that is oriented toward results is more mature than contemplative thought oriented to meaning, where one must release oneself into nearness rather than propel oneself at a definite target (Tedlock and Tedlock, 1975, p. xiii, xiv). Calculative thought is called rational. Indeed, rational man now spoke of how he would master nature, subdue the elements... He spoke about how he had to fight wars to bring about peace ... of how he had to murder children, women, and men in terrorist activities to bring freedom to oppressed peoples... and why it is rational for the elite in both capitalist and communist worlds to amass property and privilege (Eisler, 1987, p. 158). Perhaps the marker point o f the burning of the books at Alexandria most o f all signaled the beginning dominance o f a materialistic world view over a qualitative spiritual world view. The ethos o f survival o f the fittest over survival o f the group has gleaned powerful support in the emphasis on economic virtue as more important than affective virtue, even to the extent that the social conscience aspect o f the MYSELF is dimmed. Even in cultures who retain survival o f the group as a primary ethos, the idea of who constitutes the group has become narrower with more specific ideological definitions. Causing physical harm to those alien to ones own group is therefore acceptable. The affective virtues, beginning with self knowing o f an inner self, were undermined by our organized God religions, as qualitative spiritual existence in harmony with others and nature is ascribed to the magical thinking of savages. Christianity as a form o f state religion has been a far cry from the Gnostic Christian idea that self ignorance is also a form of self destruction (Pagels, 1973, p. 126). The wealth of the West and the free enterprise system would be built by global plunder, and ravaging o f people and environments without paying recompense or undergoing regulation. It had whole continents of untapped natural resources - Asia, India, Africa, the Americas - to lavishly plunder without interference. Indigenous populations of these rich continents were massacred, enslaved, missionized, and destroyed by imported diseases, or pushed further and further into uninhabitable areas (Sjoo and Mor, 1987, p. 199). Much of this was done in the name o f God. The Zoraster version o f a material transcendent heaven would influence Muslim sects and monastic groups like the Jewish Essence. The Essence who preached giving away all worldly goods, believed in the eminence o f Armageddon. After the battle o f the sons o f light and the sons of darkness in the last days, their reward would be to rule the world - in an oddly materialistic manner... to include silver and gold and precious stones (Walker, 1987, p. 284). The Dead Sea Scrolls dating a thousand years older than any Hebrew copy of the Old Testament indicates that Jesus Christ was deeply influenced by the Jewish Essence and Essence - like monastic communities (Sjoo and Mor, 1987, p. 285). The historical Christ still seemed to be teaching affective virtue, until Christianitys combination with the Roman empire turned it into a form of state religion. The Roman Empire invasions combined with the Christian Crusades set off a militaristic backlash and the religious jihads of Muslim religions. Tribes antagonized by Roman rule, used the Sahara desert as both a refuge and a recruiting ground for rebellion. The original Moors were black Africans who racially mixed with the Berbers who were called tawny Moors or Arabs. The Prophet Mohammed turned these rebellious tribes into Moslem people and filled

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them with the fervor o f Martyrs. . . the jihads or crusades through north Africa claimed Egypt in 638, Tripoli in 643 and southwest Morocco in 681. Then the Muslim Moors looked north to Iberia or what is now called Spain and Portugal. In 711 a black African general, Tarig, landed on the Spanish coast with 6700 native Africans and 300 tawny Moors called Arabs (Sertima, ed., 1987, p. 151-153). The African descended Moors were a significant influence in Europe and helped lead Europe out o f the Dark Ages and into the Renaissance. Joseph McCabe a white historian, notes that Europe lived in an abysmal mental darkness from the 5l to 11th century retrieved not through a GrecoRoman Renaissance, but it was again the dark skinned men of the south who restored civilization. He further goes on to say that when we write manuals o f the history of Europe, or of the Middle Ages we ignore the brilliant civilization that ran form Portugal to the China Sea (Sjoo and Mor, 1987, p. 318). The Moors developed a culture that would in time awaken all o f Europe from its dark age. They knew the world was round, and amassed much information on the function of the human body and cures o f its diseases. Moorish Spain excelled in city planning. Cordova had 471 mosques and 300 public baths and lamp posts lit their streets at night (Sertima, 1987, p. 159). A black African Moor named Zaryab was a renaissance man before the Renaissance. He was skilled in both art and sciences, and was known for founding a great school of music. He also excelled in astronomy and geography. He represented numerous outstanding African scholars in Spain during the Muslim period. The Moors ruled Spain for 800 years. By the mid 13th century, the Christian forces rallied and over the next several hundred years, no less than three million Moors were banished from Spain. At the moment of final expulsion o f the Moors from Spain, the Catholic Cardinal Zimenes ordered the destruction o f the libraries... and with the destruction the African influence on Europes schools of medicine, mathematics, and philosophy eventually came to an end (Sertima, ed. 1987, p. 169). Allah, however, was a dominator God, just as Yahweh and Jehovah, and though Spain economically flourished a socio-political plague spread. Slave trade developed in cooperation between the Muslim Moors and European Jews. The word slave origined from Slavs o f Europe who were taken as slaves. Slaves were driven from France and Spain in great herds like cattle. When they reached their destination, the men were purchased as servants or laborers, the women used as household help or concubines. The Slave trade changed the racial mix and lightened the complexion of Moorish Spain. For concubines, It was always blonde women, whether Slavs, Germans or Galicians who were in special demand ... White slavery became widespread in Spain, Africa and The Mediterranean ... and with slavery licentiousness and immorality became more and more prevalent in the Moorish social structure (Sertima, 1987, p. 163). The dominator mentality always breeds forms o f human exploitation and ugliness that cannot be justified by feminine principle values like wholeness, continuity, and connection. When we review our gender-intent or historical essence-collectivity from the time of the burning o f the books at Alexandria, the purity of both feminine and masculine principles are replete with imagery-distortion. The will to act of the I in practice has often looked more like physical aggression and cognitive idea distortion than broadened intelligible mind frameworks requiring ethical precepts o f justice and exhibited acts of courage. The will to submit of the MYSELF

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perceptual-sentience, when not confused as being passive-submissive, has gleaned a frightening aura o f psychic aggression by adding a control-over-nature mentality. Both of these distortions reflect the dimming o f social conscience. Social conscience in this sense goes beyond the idea of cognitive ideas o f justice and codes of ethics, and refers to our sentient awareness o f the life force tie to others and to the world we live in. And how can sentient awareness be promoted if we are bent on excluding the female half of the worlds population from mutuality and equality in the major world religions, let alone in the secular or economic spheres? Indeed, the degree that organized religions gave impetus and credence to the full vent o f enmity against their own women in their own society might be the largest proof o f inferiority fears and uncertainty about the feminine principle be-power that the male God simply could not ease or erase. When we think o f the burning of witches in the Middle Ages, we tend to think in terms of hundreds, but current scholars suspect that there were probably between six and nine million killed. Eighty-five percent o f those executed were women (Chicago, 1979, pp. 160-161). That millions o f women were being burned at the stake was not some ancient event. Witches were still being tortured daily, in seventeenth century Europe, where both denial and confession were punished by death. The religious Inquisitors were allowed torture to gain confessions. Some of the simpler torture instruments were eye-gougers, branding irons, metal forehead tourniquets, and spin rollers with sharp metal protrusions; there were the usual thumbscrews and leg vices, stocks with iron spikes, and boards with sharp nails on which people were forced to kneel for hours ... one o f the more exotic instruments was called the pear - it was heated to red hot, then inserted into the prisoners mouth, anus or vagina... Feathers were dipped in burning sulpher and clamped in armbits and groins. People were given scalding baths in water mixed with lime. Bodies were stretched on racks and ladders, or suspended by the thumbs (Sjoo and Mor, 1987, p. 303). The persons in charge o f the torture were church officials. Women were the embodiment of the feminine principle, that Church leaders seemingly wanted stamped out o f human consciousness. Women as a caste, then, are Eve and are punished by a cohesive set o f laws, customs, and social arrangements that enforce an all pervasive double standard where men are superior to women. However, given the ambiguous identification with their own women, who are kept in a state of powerlessness, the myth of feminine evil cannot be lived out to its complete logical conclusion which would be total destruction much as the final solution for Jews in Nazi Germany. In the case of women, while all are subject to maltreatment, complete destruction is reserved for a segment of the female population... A striking example of selective destruction of a large number

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of women was the torture and burning of women condemned by the church as witches (Daley, 1973, p. 62-62).

The Malleus Maleficarum. written by two Dominican priests of the it is women who are chiefly addicted to evil superstitions, and carnal lust, which is in woman insatiable (Daley, 1973, p. 63). adherents of the Old Religion were tortured and killed in the hateful and eighteenth centuries, But women were special targets of the church hatred... Those singled out as witches were frequently characterized by the fact that they had or were believed to have power arising from a particular kind o f knowledge, as in the case of wise women who know the curative power of herbs, [or] were midwives and who healed (Daley, 1973, p. 63-64).

fifteenth century, proclaims all witchcraft comes from Women or men who were frenzy between the fifteenth

And indeed, they perhaps still remembered that the sin of Eve when she defied Jehovah was her refusal to give up the Old Religion of the Goddess. Because she - the first symbolic woman - clung to her old faith more tenaciously than did Adam ... her punishment was to be more dreadful (Eisler, 1987, p. 89). The apple, after all, was symbolic the fruit of knowledge or the Goddesss sacred heart (Walker, 1984, p. 48). It took women longer to give up the Goddess who encouraged self knowing for the craftsman God, who wanted obedience. This onslaught on witches amounts to a major holocaust in the not so long ago collective remembrance of the history o f women and men. Women were deemed guilty o f everything from mens sexual impotence, to collecting herbs for medicinal purposes, to congregating in single sex groups, to refusing to submit and obey to men, or as Joan of Arc would find out, for combining a be-power, like hearing of voices, with act- power once more demonstrating the ideal of androgyny. Joans spiritual gifts concerned Church officials, but the wearing of mens clothing on a battle field incensed them. Ironically, Joans life, a fine example of heroism is a tribute to the male principle, a homage to the male sphere of action (Wemer, 1981, p. 155). Though in the Acts of Paul, the act of becoming a Christian is intertwined for a woman with a rejection of femininity, sexlessness was the desired and state for virtuous women, rather than the demonstration o f effectiveness at both feminine and masculine principles (Warner, 1981, p. 150). The story o f the fear and hatred o f men towards women, along with dominance over women as sanctioned by the Church, was to be repeated in acts of aggression through the centuries in Europe. Mary Beard showed in Women as a Force in History that even through these times when there have been periods o f the rising status of women, these periods are characteristically periods of cultural resurgence ... Italian women had wide reaching influence in the artistic

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expression and inquiry o f the Renaissance when people were beginning to free themselves from medieval church control. She documents in the French Enlightenment o f the seventeenth and eighteenth centuries women played similarity critical roles.... It was from the salons of women from which ideas o f humanism germinated (Eisler, 1987, p. 48). Despite these periods o f resurgence: By the later Renaissance women had little independent power, for the economic and political base that had supported their medieval predecessors had disappeared. The decline o f feudalism, the contraction of womens position, and the advent of witch hunts created a situation in which women were steadily forced into submission. By the time of the Reformation, when the convents were dissolved, womens education - formally available through the Church - had virtually come to an end. Women were barred from the universities, guilds, and professions (Chicago, 1979, p. 160-169).

Current Christian ideologists, worried about the sanctity of the traditional nuclear family, probably do not remember that in the Middle Ages the influence of early Christian asceticism appears in priests warnings against women and denigration of marriage (Rogers, 1966, p. 54). It was an idea introduced by Saint Paul that sex and marriage was only a necessity. Womens sensuality in the Middle Ages was feared and hated: sexual hostility toward women was written in medieval poems o f womens treachery, fickleness, and rapacity (Rogers, 1966, p. 55). The ambivalence toward womens sexuality continued until we had yet another turnabout in the nineteenth century. Suddenly women became purer than men, more religious, more altruistic, more devoted (Rogers, 1966, p. 196). As member o f the delicate sex, they were absolutely entitled to chivalrous protection. The new image o f woman was that she was naturally weak, incapable of looking after herself, and that her vocation is self sacrifice, devotion of her life to ministering to men ... She must resign herself to a dependent and therefore subordinate role (Rogers, 1966, p. 89). The new image of the model wife was not without the malicious type of misogyny, however. The model wife o f the Victorian era was a good looking woman, a devout Protestant, a fanatical housekeeper ... a martyr, to the perversity and callousness of her husband, but also nagging, and subject to frequent hysterical fits (Rogers, 1966, p. 196). The real life women o f the nineteenth century started increasingly to demand equality with men - the right to vote, to own property, to enter universities and the professions. Male objections took a sharper edge, persuasion gave way to threat. Instead of simply recommending soft

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weakness and dependence as endearing and feminine qualities, men told women they would cease to be women (Rogers, 1966, p. 209). What a familiar ring the nineteenth century response has, as womens suffrage gained strength. Opponents claimed that participation in political life would necessarily sully the purity of womanhood and later because more blunt: Women lacked essential qualities such as justice, their physical inferiority to men necessarily entailed mental inferiority, their brains were smaller or less convoluted, their earlier maturation placed them closer than men to the lower animals, they were periodically incapacitated by menstruation and childbearing (Rogers, 1966, p. 218-219). Finally, the social conservatism offered a counterpoint to their own romantic idealism of woman, suggesting that the baneful effects of woman suffrage be counteracted by a return of wifebeating (Rogers, 1966, p. 225). The records show that the 19th century feminist movements were also marked by an increase in what crime records term aggravated assaults, severe, bonebreaking domestic beatings, the setting of a wife on fire, the putting out of her eyes (Eisler, 1987, p. 153). It is not only Christians who feared female sexuality. Throughout the world, ...something called God has been used to support the denial, the condemnation, and the mutilation of female sexuality ... Today, in parts of Africa - predominantly among African Muslims, - young girls are still subjected to clitoridectomy. It is the same male God that like the God of the Christians and earlier Jews supposedly created young girls as filthy sex maniacs who must then be mutilated to turn them into docile breeders (Sjoo and Mor, 1987, p. 5). In Eastern culture, the process of feminine principle decline has a familiar ring. Ancient China was matrilineal. It had a tradition of shamanesses and powerful empresses in the first millennium... Like Greece, China has a literature replete with female figures of great power and dignity followed by a history in which women are diminished and degraded, isolated within the home, without rights ... Foot binding, symbol of class and considered for aesthetic purposes is quite literally torture that begins when a girl is seven and ends when she is fully grown. Aesthetic reasons often mask the political reasons for such misogyny (French, 1987, p. 237). By 1949, the condition o f women in China was so repressive women frequently chose death over life... Young women were sold into slavery and forced into marriage. Many women chose suicide (French, 1987, p. 237). Many 18th century Chinese men were supporters of womens rights and organized groups to that end, as a leftover from a main current of Taoism in Chinese thinking. But by the nineteenth century the combination o f over population and the oppression by European and American colonialists created an atmosphere of even more severe subordination of women by the indigenous young men. When their world breaks down, men tend to blame women. The War o f Liberation o f 1949 was fully participated in by women, however, both as fighters and in the

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writing o f the new constitution. But by today sexual mores in China are extremely puritanical .. and because families are limited to only one child, girls are often aborted or killed. Women are economically and professionally better off, but like other countries, China is ruled by men (French, 1987, p. 246-249). In Europe, by the nineteenth century: Psychiatric ideology had to a large extent replaced theology as custodian o f societys values... As Szasz has shown, the tortures are more subtle but the pattern is the same. Lobotomies as well as psychiatric imprisonment were used for women who disagreed with their husbands theological views, and exhibited other such signs o f social deviancy. The penis-envy and devouring Oedipal mothers o f Freudians came out o f this time period (Daley, 1973, p. 64-65). The cruelty and violations o f mental hospitals and o f male physicians was only a partial expression o f psychiatrically induced influence over women that began in the 18th and 19th centuries. The field o f psychiatry re-authored and sanctioned the subordinate state o f women, and encouraged as healthy the ideal of female passivity. There is a school of psychoanalysts who reply to the question, Why do women act like masochists?, with simple grandeur. Women are masochists. The suppression of women continued into our century, as the theology of religion gave way to the secularism o f psychology. Psychology now begins to author the sanctioning of male rightful superiority over the neurotic, lesser female, as follows: To a large extent in recent times the role o f religion in supporting the sexual caste system has been transferred to the professions o f psychiatry and psychology ... Psychiatry and psychology have their own creeds, priesthood, spiritual counseling, rules, anathemas and jargon. Their power of psychological intimidation is enormous. Millions who might smile at being labeled heretic or sinful for refusing to conform to the norms of a sexist society can be cowed and kept in sick, neurotic, unfeminine. Together these professions function as mother Church o f contemporary secular patriarchal

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religion, and they send missionaries everywhere (Daley, 1973, p. 4). Even presuming that the intent o f psychology was not sexist as a medicine-science, it has exhibited the outcome and effects of androcentric ethnocentric cultural bias. Its effects often became most pronounced in response to women demanding equal rights. This pattern is evident up :o the present. Dr. Peter Breggin, a psychiatrist, investigated the second wave of psychosurgery, which was cor temporaneous with the 1960s rise of feminism. Psychosurgery (lobotomy) results in the mutilation of healthy brain tissues to induce a change in a persons emotional or behavioral status. Dr. Breggin found that lobotomy was being aimed, not only at state hospital patients, but also at relatively functional neurotic women. On February 24, 1972, Dr. Breggins findings w e read into the Congressional Record. He discussed the remarkably large proportion o f wo Tien who were being lobotomized, and lamented that it is more socially acceptable to lob atomize women because creativity, which the operation destroys, is considered an expendable attribute in women (Breggin, 1972, p. 10-13). Indeed, as women bonded and gave their energy and commitment to furthering womens interests, it was the Freudian school of thought that aided in urging women back in their place. Rather than witches, another evil woman was found - the emasculating woman and/or the lesbian woman. Femininity as dependence was the renowned ideal; independence was unfeminine. Women are to be rewarded for passivity and are praised for being feminine, which is a nother mythic illogic. Why should anyone be praised for being what she is supposed to be by natore? (Janeway, 1972, p. 52). Though many lesbian women were undoubtedly accounted for in the general burnings of women fro n the 14th to 18th centuries, strong bonds between women were not necessarily noted because of the sexual ignorance of the times. Because love without a penis was an impossibility to 16th cer tury England, women were allowed to demonstrate the most sensual behavior to each other. An Italian Franciscan monk undertook to enlighten the clergy regarding sexual practices between women in the 1700s. To him, penetration was the critical issue, and he believed female sodomy consists o f a woman penetrating another woman with her clitoris. If such clitbral penetration was thought to have occurred, the woman and their partner are to be tortured on he rack, and if it is indeed discovered that one did penetrate the other, both are to be punished wit h death and burnt (Faderman, 1981, pp. 35-36). By the late nineteenth century, however, an exotic image of the lesbian was created by the French aesthetics that made lesbian women into powerful sensual beings who acted as tormentors and seducers of the innocent. Heretofore, romantic friendships between women were considered normal, and many women enjoyed such friendships throughout medieval Euiope. Lesbians of the late 19th century were thought to provoke sexual insatiability in other wo! nen, and stories abounded such as a woman lover o f a lesbian who dies of a brain fever brought on by too much sex . Women it was reported, could be subjected to the overdose of lesbian sex and be killed by it (Faderman, 1981, pp. 277-180). This turned out to be a tragedy for lesbian women and heterosexual women alike, for from the European continent to England

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where literature about evil lesbians were the rage and where hundreds o f doctors were turning their attention to the disease of love between women, the perception o f romantic friendships as a noble institution which society had no reason to discourage and every reason to encourage, was quite dead by the end o f the nineteenth century (Faderman, 1981, p. 298). Psychology played the critical role. Freud insists on lesbian masculinity even though he states he can find little physical masculinity in her but she exhibited intellectual attributes and acuteness o f comprehension that could be connected with masculinity. There were two reasons that a young woman could develop this problem according to Freudian analysts. When she was sixteen she wanted her father to give her a baby, and instead he gave one to her mother, so out o f subconscious guilt and anger she turned her sexual feeling away from men. Also she saw her older brothers penis and wanted one (Faderman, 1981, p. 324). The apostles o f natural female passivity and male hysteria about increasing female freedom used the evil lesbian theory to put the good women back in her home. Throughout the late nineteenth century and twentieth century, where womens demand for independence was the strongest... the conviction that female same-sex love was freakish or sick was at its most pronounced (Faderman, 1981, p. 333). Strong women were frightened back into submission by fear o f the label dike. That psychiatry came to the fore to dictate our mores did not lessen the ideals o f Adams Rib Theology brought to America. Indeed, it was the Protestant Reformers that promoted the idea that womens learning should be restricted to reading the Bible and otherwise her sole duty was to her husband (Chicago, 1979, pp. 176-178). While the subordination of women was accepted almost universally during the sixteenth and seventeenth centuries, the really zealous expressions are to be found among religious writers, especially those of Puritan sympathies. The Puritans reverted to the patriarchy of the Old Testament, specifically as it was expounded by St. Paul with notable exception of St. Pauls sexual asceticism (Rogers, 1966, p. 135). The Puritan Protestants were tremendously disturbed by the increased independence which women had been showing during the Renaissance and their anxiety was aggravated by the fact that in mid-sixteenth century Catholic queens, Mary Tudor and the Regency o f Mary Guise, were ruling England. Even the succession of Protestant Elizabeth did not quell the Puritan, John Knox, who wrote that promoting a woman to rule is repugnant to nature, contemptible to God, an thing most contrary to his revealed will and approved ordinance (Rogers, 1966, p. 135). These negative social attitudes toward women came with the puritans to America, although sexual asceticism was apparently only for women, in this revised St. Paul application of misogyny. Whether Native American, Mexican, Hawaiian, or Latin American, one thing shared by all early women was incredible brutalization by white man. Upon their arrival in America, early European conquerors raped thousands of women in tribes where rape was unheard of, and women were highly regarded. Many North American tribes and pre-Columbian societies were matriarchal and interdependence between the sexes pervaded Indian cultures and generally resulted in deep reverence for the balance of life. The pitting o f two world views, one with the emphasis on controlling and exploiting nature, expanding frontiers and subordinating women and the other that emphasized harmony with others and with nature, where the female principle was highly valued, resembled the old battle between an I culture and MYSELF culture. Unfortunately, the more humane philosophy was not only overpowered but nearly

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oblitierated in a genocidal campaign. And so, as no doubt happened in the matriarchal cultures of the Near and far East in earlier times, women suffered not only at the hand of the conquerors, but often because their own men, frustrated by their powerlessness, took out their anger on them (Chicago, 1979, p. 169). The eighteenth and nineteenth brought first the American and then the French revolutions and words like equality, freedom, and progress replaced obedience as a major androcentric assumption. But while women like Mary Wollstonecraft asserted these natural rights belonged als<p to women in the same century as Hobbes and Rousseau, the commitment to human rights was generally seen as applicable only to men, and, at that, to men who were white, free, and propertied (Eisler, 1987, p. 161). However, these movements were all seeking a way out o f post-inquisition Europe and from the collusive powers of church and state. Americans are frequently told that this is a Judeo-Christian nation, founded on biblical prii iciples. This is not totally accurate, despite the Puritan beginnings. The men who conducted anc won the American Revolution, the so called Founding Fathers like Paine, Franklin, Washington, Jefferson, and Adams were not Jewish or Christian but Deists, an eighteenth cer tury rationalist philosophy that was the original root of secular humanism. Deists opposed the idea of Original sin, denied the dogmas of the virgin birth, the divinity of Christ, and the cor cept o f heaven and hell. Deists espoused that 1) humans were essentially good; and 2) capable o f progress through knowledge, reason, justice, and liberty (Sjoo and Mor, 1987, p. 331). Fuither, many o f the ideals o f participatory government and the union were inspired by the Na ions o f the Iroquois. A profound nonbiblical or pagan influence on the American Constitution came from the League o f Six Nations or the Great Law o f Peace of the Longhouse People o f northeast America. Its intent was to unify Indian nations into one communicating body as an alliance for peace. The Founding Fathers incorporated much o f its spirit and some of its organization details in the U.S. Constitution (Sjoo and Mor, 1987, p. 332). The American Deists remembered the European Christian Inquisition and the nightmare o f persecution, torture, daily terror, and the confiscation of property very well. This is why they wrote the Constitution and Bill o f Rights in precisely the way they did...It was not philosophic abstraction but an attempt by non Christian men to structure respect for religious freedom and thus prevent any church-state amalgamation. They wanted to prevent what happened in Europe from happening in America. They wanted the New World to have liberty and knowledge fo r white males like themselves, at least (Sjoo and Mor, 1987, p. 332). Indeed, history is even ignored when portraying the American women pioneer or immigrant wo nan who settled into crude new homes and developed new communities in America. The first Europeans to come to America were entrepreneurs...Women, not men were the colonizers Gudrid, the Viking woman, was the torch bearer. She was the first white woman to inhabit the new world five centuries before Jaques Cartier saw the shore of the St. Lawrence... Part of the Viking expeditions o f 1007 A.D., Gudrid had the determination, the hardness, the boldness, anc the colonizing zeal o f the later women immigrants (Johnston, 1973, p.vi). The model of womanhood created by the first adventurous colonists in North America took shape in a

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subsistence agrarian economy. Compelled to toil for survival and the common good, the women o f the seventeenth century acquired numerous and crucial economic responsibilities and a ragged personality along with secondary social status and political invisibility. The coexistence of womans central economic and social function with her constant subordination to the patriarchal male is captured by the biblical symbol that heralded colonial femininity: 'A dam s Rib (Ryan, 1975, p.12-13). The self-reliance and independence that was needed to survive, as well as the hardest labor, was exhibited by the women who forged civilization in the promised new land. Settling the West is but another example where the American pioneer women endured starvation, privation and an aching sense of being alone in an endless, empty land. They performed labor worth more than all the Wests gold, and pressed for schools and churches, law and order. Their reward was a sense of competence. Thousands homesteaded their own land. Thousands more kept stretching the bounds o f a womans world, vying for jobs normally filled by men and even entering the professions (Reiter, 1978, p.7). This form of rugged agrarian woman, vitally important to economic and emotional survival o f the family, was for many o f us our twentieth century grandmothers and great aunts. True, by the end of the nineteenth century there were other novel situations for women that included fashionable idleness, independent enterprise, or incarceration in an almshouse (Ryan, 1978, p. 13). But the ships that made the Atlantic passage carried principally women who were indentured servants, pledging years of labor for the promise of access to land and property (Ryan, 1975, p.24). Further, the more than thirty million immigrants who entered America between 1820 and 1920 were more likely to take up residence in tenements and sweat shops than in vine covered cottages where they labored in the very bowels o f the industrial society, the factory (Ryan, 1975, p. 196). The lot of American women was far from dainty. Even upper and middle class women, who did not work for pay, pushed forward the feminine principle of responsibility for others. They first set up settlement houses to aid new immigrants and, eventually, the mostly female volunteers inspired a variety o f social reforms (Ryan, 1975, p.228-230). Whatever the specific direction upper and middle class women took, it led them to avowed goals o f the common good; most womens organizations remained altruistic, to serve the weak and the needy. To that end, between 1890 and 1920, women built a rationalized organizational network that was nearly as sophisticated in its own way as the corporate business world (Ryan, 1975, pp.232-233). Women between 1890 and 1920 had organized millions, created a whole new social machinery, shut down industries, and stormed the constitution. (Ryan, 1975, p.249). So much for the drooping lily myth. Angelina and Sarah Grimkes, daughters of a slaveholding family, spoke out publicly against slavery in 1836, the same year Lucy Stone gave her first public lecture for womens rights. Male abolitionists were uneasy about merging womens rights with slavery issues for fear of losing those sympathetic to abolition by the inteijection of a subject for which few men had sympathy. Male dominate anti-slavery societies did not permit women to speak at their meetings, so women like Lucretia Mott formed their own female anti-slavery societies. Despite verbal and physical attacks, they and other women such as Sojourner Truth, Frances Harper, Sara Redmond, Susan

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B. Anthony, Julie Ward Howe, Harriet Tubman, and Elizabeth Cady Stanton, fought both for black rights and womens rights through the Civil War period (French, 1985, p.207-209). In England, Emmeline Pankhurst rallied the womens fight for suffrage and the vote was finally granted in 1918. During the 1920s, the vote was granted to women of most other European countries. Women believed that once they had a say in government, other barriers to their entrance into the public world would collapse. They were wrong. Discriminatory attitudes against women in other aspects of life, such as education, hardened (French, 1985, p.215- 221). It was the twentieth century that finally brought the demise of the image of the independent and strt ng woman in America. The ordeal of the Great Depression intensified the opposition to the em jloyment o f women (Ryan, 1975, p.315). As late as 1930, 57 percent of the gainfully employed women in America were black or foreign-born, and right up through the 1970s poverty remained the strongest incentive for women to enter the workforce (Ryan, 1975, p.367). After World War II, the addition of pervasive media on womens roles as a wife and mother as Adams Rib had finally convinced women that they were a caricature of weakness and dep endency, valuable only as sex objects, mothers and helpers to men. The middle class women of he 1950s, by and large, suppressed their desires for personal achievement, sought their ide itities in motherhood and retained only enough residual ambition to fill arduous unrewarding roles in the work force (Ryan, 1975, p.361). Only one model of femininity emanated from Arrerican popular culture and through ubiquitous agents like the television set (Ryan, 1975,
P-372).

No sooner had twentieth century women succumbed to the idea that being a good mother at home was indeed her purpose in life, than the impact o f Freuds exposition of the Oedipus COnjiplex liberated hostility to Mom (Rogers, 1966, pp.263-264). Elaborate indictments of Mo ther emerged first in lesser writers and have gathered full virulence only in recent decades (Rc gers, 1966, p.257). Mom, according to Wylie, was predatory and useless. Mother, acc jrding to Wright Morris reduced her husband to a cipher and drove her only son to the Matines (Rogers, 1966, p. 258-259). Being a mother became a demeaned social role. Ma \y black women, left with few options, continued the proud heritage of self sufficient and able women in a harsh new land. Just as the true image of pioneer and immigrant women in i erica faded from our consciousness, black woman was thrust forward as the image o f self relijuice and independence. From slavery to the sharecropping home economy of the South, womens expanded work role was an essential adjustment to tenant farming. It displayed the strength and versatility o f the black woman in an existence that required cooperative teamwork o f Sail ages and sexes, under conditions that often breed capable, well rounded female personalities (Ryan, 1975, pp. 372-378). World War I brought as substantial upsurge in the migration of the black population to the cities, and the black woman who grew up in the pit o f Americas ghettos was quickly introduced to the debilities of both her sex and race (Ryan, 1975, p. 381). Remarkably, poor black women often succeeded in beating white Americans at their own game...Psychological tests revealed them uncontaminated by the fear o f success that so plagued white women by the fifties and sixties... Denied for generations the option of withdrawing into a protected and

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passive female role, they developed the strength to surmount the formidable obstacles (Ryan, 1975, p. 390). And so history o f Western women, starting from African roots o f the MYSELF oriented matriarchies had come full circle to a tragic and ironic closure; black woman was accused of being a matriarch. The approving vision of black woman who saw in their mothers the abstract principle of power...betokened a perversion of femininity to white outsiders (Ryan, 1975, p. 373). The racism, and the bugbear of black matriarchy distracted attention from the structural inequities o f the American economic system (Ryan, 1975, p. 389). Worse, the word matriarch was a social disguise to hide the fear, and even hatred, o f feminine power that a combination o f religious, political and social dominance had not yet been erased in men. So the myopic, and hypocritical, term matriarch was applied to black women. In the matriarchal argument, the long history of ideological assaults on womens identity reached its nadir. A government publication by Moynihan concluded that black wives and mother were guilty o f emasculating the race (Ryan, 1975, p. 374). The remnants o f the proud heritage of woman from Africa and the Mesopotamia and India; from the Celts and Crete and Rome and Greece; from the killing of Hypatia to the additional deaths of the millions of witches; from the feminine principle power of the Native American woman to the colonizing zeal o f the pioneer and immigrant woman was to be summed as this: strong women cause the emasculation o f men. The message o f Joan o f Arc was re-enacted. If women combined be-power with courage to act, it is perceived as sapping the ego strength of men. The end o f this tale suggests that much o f what we believe is often a contradiction of truth. The history told in this light make the I of men seem terribly frail and vulnerable, easily castrated if women dont bolster and prop them up. The fear portrayed through time by the misogyny of men for women is o f all powerful woman, who might, at any time, psychically destroy the usurper o f her throne. The whore in Jewish and classical antiquity and again in the Renaissance, the shrewish wife in the Middle Ages, the unfeminine woman in the nineteenth century, and the devouring mother in the twentieth century served the same purpose: they provide a morally justified outlet for the expression of misogyny (Rogers, 1966, p. 265). In truth, women did not just submit and obey until Christian witch hunts o f the fifteenth to eighteenth centuries. Even then, the drooping lilies of the nineteenth century pushed for the right to vote (Ryan, 1975, p. 189). Since Eve, women are sources o f condemnation when they cannot manage to imitate the rather puzzling model o f the virgin who is also a mother (Daley, 1973, p. 60). But, in the end, it is Adam who seems cowed and cowardly on the one hand, and aggressive in a bully manner, on the other. It is Adam who most suffers the loss o f his Rib, the muse-female within, his own feminine principle. It is Adam who should be embarrassed for his first act of cowardice - its her fault, finger pointing, Its Adam who ought to wonder what he does not provide sexually, if lesbian sex was so good it made women insatiable. Its Adam who should feel terribly unlikable at having to physically beat someone into submission, but still not get respect. Its Adam who at his own whining should be embarrassed if black woman could survive the terrible lot she was meted out by mans world.

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Adlers (1930) description o f cultural prejudice is applicable to the collective history o f mans destruction o f feminine be-power, as follows: 1. The desire for superiority and the sense of inferiority are really two phases of the same psychological phenomena. 2. When the desire for power becomes very strong, it expresses itself in malevolence, and vindictiveness. 3. When the desire for self-assertion becomes extraordinarily intense, it will also involve and element o f envy (pp. 36-39). The implacability with which Western man has since retaliated against women serves only to confirm the truth of her former dominance and seems combined with the fear of womans eventual resurgence to her former power (Davis, 1971, p. 17). It is true to prejudice in general tha it compensates a persons own ego to stereotype the other group as inferior. The same mechanism appears in racial, religious, or social prejudices. Unlike other victims of prejudice, women have been subjected to mens ambivalence. They have been loved and idealized while at t le same time being subjected to a more widespread and longstanding attack than any other gro ip (Rogers, 1966. p. 227). Centuries of reassuring himself of his dominance has not totally covered over the fear that the woman who is freed from restrictions will become mans master. .. Fear o f female domination has been expressed most sharply in the present century when it has been aggravated by womens real gains in power (Ryan, 1966, p. 275). Me i s alarm at any manifestation o f strength or influence by women is partly the fear I always has o f the MYSELF. The rational, concrete and impermanent I side of ourselves has learned to feel secure only when assured by external sanctions of its worth. Believing that there are different layers and depths of perceptual sentience when we are somewhat affect shallow is frightening. We often think o f psychic aggression instead of metaphysical potential in the affi iation-bonds of humankind. Our own left brain often fears our own right brain. And women are as subject to left brain fears. The idea o f a spiritual MYSELF path, of ever intensifying inner conscience, of ever-expanding soc al sensitivity that can eventually lead to transforming metaphysical sensitivity, is a threat in our current culture. It is a threat to the I saving religions who cannot make room in their ideology for sentient perceptual process growth of the spirit; it is a threat to the left-brained objectivity o f science and the mind-thinking sanity o f psychology; it is a threat to a materialistic world view; it is a threat to the illusion of intactness of our left-brain cognitive self thatj all o f our analog Is have wrought over our right-brained capacity for abstraction and realization. It come out as fear o f women because, in all cultures everywhere, the greater social sensitivity o f women gradually evokes spiritual metaphysical sensitivity in some. The patriarchal cultures, until very recently, never reputed that such metaphysical sensitivity was possible. Rather, the patriarch, assuming womens fundamental viciousness, always supposed that if unrestrained she will use her power for evil ends (Rogers, 1966, p. 279). Such is often the :oncem o f those who cannot experience the net of emotional interrelationships, the sentient tie t o the greater web o f affectivity. As the idea o f be-power was interpreted from a survival of the ifittest mentality, and from a control over nature mentality, a distortion of the feminine

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principle also took place. The ethic of care and the social conscience o f responsibility for others, the world view o f good o f the group, were less and less associated with an extending and growing ME into etheric, transforming MYSELF. The fear of evil prevails despite notable examples o f women o f every century demonstrating the extension o f social conscience to others; women who lived the values of wholeness and harmony, and in so doing, demonstrated spiritual be-power. From Hypatia to Joan o f Arc, such women often felt compelled not to comply with all o f the patriarchal religious codes o f their culture, and perhaps it is that fact that, in the end, generates the psyche-threat. And the psyche-threat has not ended yet. Our world is still in the throes of a major regression to the woman-hating dogmas of both Christian and Islamic fundamentalism ... As well, there is the current proliferation of hard core pornography where brutalization, enslavement, torture, mutilation, degradation, and humiliation of the female sex is thought o f as erotic to men (Eisler, 1987, p. 153). Response to womens liberation movements of the current times have led to Indian bride burnings, Iranian public executions, Latin American imprisonments, and tortures, worldwide wife batterings, and the ever present global presence o f rape, which scholars estimate now occurs every thirteen seconds (Eisler, 1987, p. 153). The metaphysical MYSELF part o f the I-ME-MYSELF affect motif is not the sole sentient attunement that is becoming increasingly difficult to access. We are more and more in danger of becoming so I dense and affect defended, so reliant on our analog I as a major form of consciousness, our resilient emotional ME may become our next consciousness loss. Survival of the fittest and control over nature as world view perspectives become extremely dangerous when our rational I is the primary form of consciousness. Rational man has called progress the regimentation o f whole populations into assembly lines, the development o f the atomic bomb, and the poisoning o f the environment. Rational man has also developed forms o f I escapism like the mind-numbing excesses of drugs, liquor, or mechanical sex, the decadence of grasping materialism, and the deadening of all compassion, all aided an abetted by a modem entertainment industry (Eisler, 1987, p. 159). Material comfort for Western civilization has been exacted at a great price to our human consciousness. Perhaps the twentieth century holocaust of concentration camps demonstrated how far cruelty can be justified in our analog I. It became rational to see if human fat could be used efficiently for soap, or human skin make lamp shades in Auschwitz. In the holocaust of World War II, 5 million to 6 million Jews were exterminated, along with million of other unclean subhumans: Communists, feminists, Gypsies, homosexuals, the physically and mentally handicapped in Germany, Austria and France, altogether about 45 million died in that war (Sjoo and Mor, 1987, p.311). The war to end all wars did not end warring. The example of how obscene the cruel part of our human nature can take us has not eradicated the Himmler within human behavior. What happened to the Jews can be repeated, for we have not learned yet. Thus we close the story of the rise o f the masculine principle over the feminine principle through the ages, the history o f the developing I with its aggressive distortions. O f course, this emphasis excludes the numbers of regular people, women and men, who learned cognitive tolerance; who correctly directed act-power to an ethical orientation, who valued freedom and

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justice for all; and who exhibited acts of courage behooving the genuine purity of act-power side of our nature. But as we close the history o f act-power, we start over again to see how MYSELF be-)ower broke down until genuine metaphysical perceptual sentience and strong affiliation bor ds were converted to ideas o f psychic-doing, of black magic, of demons and goblins, until thre atening fantasy became associated with metaphysical ideas. If fears o f psychic-aggression abound that justified the killing of millions of women, then it too must have a history. The ideas o f evil and demons emanated from the very beginning of the breakdown o f bircameral consciousness. The ever-growing silent relationship of the Goddess to the humans, who were becoming one more dense step removed from metaphysical sentient-perception, resulted in a gradual trend whereby in the first millennium B.C., we find angels in a countless diversity o f scenes, but in none of those depictions does the angel seem to be speaking or the human listening. If the voice of the Oracle no longer speaks, the Goddess must be angry or hostile. Such logic is the origin o f the idea o f evil which first appears in history of mankind during what Juliin Jaynes called the breakdown of the bicameral mind. The analog I used first to reality app *aise the changing environment, and cope with invaders drove a wedge between the right and left brain, making the right brained tie to mind experiencing harder to access. Wh;n we puff out to our sentient I for fight or flight, for separate and autonomous action, we pull away from our ties to the net. As the affiliation tie to the ancestral spirits faded and the grandmothers presence could no longer be felt, there whooshes into this power vacuum a belief in demons (Jaynes, 1976, p.321-232). The net becomes harder to access as the survivor I con iciousness intensifies. Superstition generated by fear begins to fill in for what used to be real MY SELF sentient experience. Cor sider that spiritual development had been exhibited in different gifts as well as age passage link sd stages o f energy growth within strongly affiliation-tied groups. Now with physical cataclysms, marauders, and internal disruptions to the spiritual affection bond between trusted peo] )le in intimately tied groups, the gifts of perceptual divination became more sporadic but also less in sync with each other and thus to harmonius good of the group. Was it a member of you:' own womens council you could not trust? Was it someone who was so sentientperceptually tied to you they could be you and you-they? Were some beginning to fake perceptions they could no longer be certain of? Was the ugly concept of deceit, an ability that onlj the separate I could manage, beginning to surface in some? If so, how with such strong affmation-bonds to all, could the I separated conjurer woman with the false message be identified? The uneasiness within womens groups began to produce its own splitting and scat ering even without the voluminous survival issues that had been clairvoyantly predicted in ridd e form. Whc n the phenomena felt wrong what did it mean? Could the oppositional forces to pure divination be being produced from within the communal groups themselves? The matter of fact, everyday relationships, o f humans to the living etheric spiritual net became a need for em ihatic praise, sacrifice, and personal petition so the voice or vision would return with original clarity (Jaynes, 1976, p.23). There was a struggle for rightful power among women, here ofore, unheard of. And true to their understanding of be-power, women were often more fearful o f other women than o f the physically acting-out male. This affiliational uneasiness can

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haunt the collective remembrance of womens groups even today. Something that was taken for granted - that it was the deeper affiliation bond, actually experienced sentience between humans, that provided the linking connection where spiritual gifts could be incited, initiated, reverberated, and enhanced. Each gift was seen as only part o f the whole - this importance o f affiliation to spiritual divination, gradually had become forgotten. And many women felt somehow responsible, even though events were out o f their control. The mystical cosmic consciousness part of the net became harder and harder to access. As told by Morgaine, or Morgan le Fay, a Druid priestess and sister of King Arthur o f Camelot in the fiction tale, the Mists o f Avalon . there was a time that the mystical world o f the Holy Isle of Avalon or the Fairy land was just beyond the mists. The gates between the worlds drifted within the mists, and were open to one another, as the traveler thought and willed ... But priests who thought that such ideas infringed on their God called the Great Goddess a demon and denied she ever held power in this world. The religiously open-minded Druids were unprepared for the Christian priests vehemence. Morgaines teacher, the Lady of the Lake had chided her for speaking evil o f the priests God, because to the Druids all the Gods are one God ... and all the Goddesses are one Goddess, and there is only one Initiator (Zimmer-Bradley, 1982, p. ix). This sophisticated spiritual truth was also a naive belief when in retrospect one observes the political nature of this particular God. The Christian priests caused the dream world behind the mists to drift further and further from the world where Christianity held sway because they forcefully did not believe in the Goddess. In the changeover period, the priestess women and the Merlin or other wise male advisors desperately tried to save the world of Avalon, save the Goddess mysticism for all the people, but they often lost trust with each other, and a few even betrayed the Goddess. As the mists moved further away, the one thing the Druids continued to know that the priests with one God and one truth did not know. That is that truth has many faces and the truth is like the only road to Avalon; it depends on your own will, and your own thoughts, wither the road will take you. (Simmer-Bradley, 1982, p. ix-x). If you believe in demons and Hell, there will be demons and hell in the denser part o f the net, for human thought can create its own evil monsters. But/and never seem to be the way such ethos change takes place in the transition between world views. Either/or usually predominates. There is often a chaotic transitional space of grayish warp between pure sentient mystical awareness and the realistic appraisal in our mind, between survival o f the group and survival of the individual between material reality and the affection-bond spiritual experience with others, between power as an injunction to care, and power as deeds, between Is need for self worth and the MYSELF willingness to submit to greater role-purpose or destiny. We often do these battles within ourselves about ourselves. It was often a dramatic warp developed when I-oriented cultures began to conquer or infuse MYSELF-oriented cultures. This Plains Native American dialogue speaks to the trauma of the white mans invasion in a much later time: Lame Bear asks why has the Great Spirit been so horribly blind and deaf then? Or has our Way been only the foolish Way o f children? By the power man! Look around you!

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Look what the Power has given the white man. The gifts to the white man overwhelm the mind! And yet they are a people o f war! They despise peace! Yet still the Power given them by the Universe is a far greater medicine than ours! The chief answered quickly, 'Is the love o f the Universe reflected only in material gifts?! (Storm, 1972, p.67). How was the Chief to know that indeed the white man justified his exploitative ways by exactly this cognitive distortion. Centuries removed from greater sentient awareness, the political Chrstian had become a Protestant prototype. The power o f God would come to the prec estined elected or saved in the form of happiness and prosperity. Calvin saw strict moral behavior combined with the obvious fruits of faith as signs of divine election and the economic attitudes o f modem capitalism had their roots in these teachings (Shoeps, 1966, p.2?l). Material wealth signified the good graces of God, albeit, emotional constraint was a by-product. As the Plains Chief explained about true be-power, because, the Spirit gives us so every much...because the Power is so very much, it has taught the people to give to one another (Storm, 1972, p. 89). Affective virtue had been replaced by economic virtue. The MYSELF orie: itation had slowly deteriorated in Europe. Already, by the time o f Christs birth, the warp between right brain to left-brain thinking was visible. Natural phenomenon took on characteristics o f hostility to men, a raging demon was in a sai idstorm sweeping the desert, a demon of fire, scorpion-men guarding the rising sun beyond the mountains, Pazuzu the monstrous wind demon, the evil Croucher, plague demons... Protection against these evil divinities - something inconceivable in the bicameral age - took many forms including charms, prayers, etc. (Jaynes, 1976, p.232). Harmony with nature was slowly moving to control over nature as an ethos. With it came the ideas of evil and demons to b<i conquered because if nature was controllable, someone was responsible for that control for gooc or bad. Initially, the ideas of demons were that they were gods or goddesses who had animal incarnations. The word demon comes to us from the Greek word daimon which meant a personal familiar spirit or guardian angel. St. Thomas Aquinas made it a dogma of faith that demons brought about natural catastrophes. Demons became, in Christian thought, an evil that coult I harbor in persons or animals, in wizards or witches, and in culturally different races or grou >s. These demon ideas greatly aided justifying the Inquisition in Europe. In m my parts o f Africa, the site o f the original cultural perpetuators of the MYSELF orientation, myst cal power is no longer solely applicable for the wholeness and continuity o f the group. Whe: l scientific knowledge does not replace the vacuum left by the genuine mystical affiliationbond 3 to others, superstition that others have intent to cause harm abounds. Belief in the evil eye, in people sending death from a distance, and in evil magicians has gradually infiltrated the a 'flection bonds. In cu Tent African culture, it is mainly women who get blamed for experiences of evil kind; and man} women have suffered and continued to suffer under such accusations (Mbita, 1970,

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p.262). A warp is created between be-power and act-power, from which the more natural bepower o f women suddenly seems dangerous. As in Christs time, natural phenomena or scientifically explainable events are seen as someone or somethings fault. From harmony with nature, the next move between changing ethos seems to be that someone or some force can control the spirit-realm o f nature. The spiritual realm and physical reality become confused and superstition abounds. Someone or some group often becomes a scapegoat for these fears. In most cultures, women were the targeted scapegoat. By the time we totally believe in control over nature and in physical laws, we believe there is no spiritual realm, and that the mind can control even our own emotions. This has had its own warp phenomenon inside our heads and fanciful imagination simply takes the place of sentient experience. What Beck has called the cognitive triad or the world view of the self, the world, and the future now becomes represented in the inner dialogue and fantasies that we attach to our experience. Cognitive distortions o f the analog I include such items as the following: 1. All or nothing thinking- seeing things in good or bad categories; 2. Overgeneralization- seeing in one event a never ending pattern; 3. Use o f mental filters- dwelling on a negative detail or a positive detal; 4. Magnification (catastrophizing) or minimizingexaggerating or belittling the worth o f ourselves and of others from small details observed; 5. Should statements - using a punishment/reward orientation to judge self or others; 6. Labeling- attaching negative labels to self or others; 7. Personalization- over self-centered concern with cause and effect, making reciprocity concerns loom larger than the ability to emotionally risk (Childress and Bums, 1981, p.1018). The left-brain warp is not more rational than the superstitions of the right brain warp, and both sets can only be clarified by applying the appropriate world view the appropriate sentient experience. We can trace in Europe how the inappropriate application o f worldview helped to distort the MYSELF ways. Shrouding mystical concepts and sentient experience in secrecy was one of the problematic concerns that led to this idea disaster. How can a person feel deeply affiliation bonded to the net, plus be paranoid, suspicious and untrusting o f others and in fear o f life and limb at the same time. For in medieval Europe, as Christianity disrupted the affiliation bonds and traditional spiritual rites, secrecy was needed to continue the old ways.

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No doubt the veil of secrecy made the church assume evil where there was none. However, MYSELF distortion did begin to occur and it appeared as the self-same ideas of individual dominance and cognitive idea distortion of the I as exhibited by the institutional church oppressors, much as cults today are more likely to do brainwashing than to exhibit genuine sentience or metaphysical power. Further, the somewhat self-serving idea of spiritual arrival that affected the Church hierarchy of the Middle Ages also began to affect some o f the secret societies. A transforming you does not arrive at a permanent status. This is hard for the I to take. I often wants to be special. I wants to transcend above the rest, becoming special. The reasons for secrecy were initially quite real. In the implacable enforcement of the Christian faith, spies were everywhere. Lip service to the church became the only safety. The people of Europe formed secret societies on every level in secret protest against the authority o f the church with the desire to worship in their old way (Davis, 1971, p. 243). In Europe, this initiated the idea o f the Black mass, but the Black Mass was merely the churches term for the alternative religious views. The label of evil for the Old Religion was promoted in all territories under religious oppression from the religious-political hierarchy. The aura of secrecy, combined with the fact that the mind was as subject to a wedge to make a separate I in the old religious as it was in the new Christian religion, led to the distortion o f MYSELF ways. Eventually pagan ideas and Christian ideas began to make some overlap, making secret groups less necessary. Mary was finally offered to the followers of the Old Way, and when she became identified with the Great Goddess, Christianity was finally tolerated by the people. St. Patrick is an example o f a priest who explained to the Irish that the mother of the Gods was really Mary...[The] Irish politely agreed to call the Goddess Mary and immediately resumed worship o f her (Davis, 1971, p.244). For the patriarchal Teutons, Christianity offered a completely opposite alteration. The Teutonic belief in fate was marked by a far deeper pessimism than the sense of tragedy in the brighter Mediterranean world. Fatalistic piety and the gloomy horror of impending nemesis came with the Teutonic apocalyptic notion that both men and gods must meet their doom and their death. Teutonic heroism, far from being merely dash and bellicosity, is at the bottom nothing but dauntlessness in the face o f approaching fate and death (Shoeps, 1966, p. 102-103). In so doing, however, warring righteousness became a part of the Christian ideal replacing the feminine principle aspects o f Christs life. The old ways also gave and bent to the new. The old tradition and the new were eventually absorbed into each other. The Spanish demonstrated this process when colonizing Central and South America. Because in Christian Spain to even own copies o f the Bible was punishable by burning at the stake, the Spanish fryars converted the Maya o f Yucatan in 1562 by the usual torture and burning. As well, they fed the fires with hundreds of Maya sacred books justified because the books were lies of the devil (Walker, 1983, p.212). Eventually there was a religious mixing. A current study o f a wise woman of Mexico, Maria Sabina, a Mayatecan Indian, demonstrates this mixture of religious themes in her healing chants: I am a woman o f battles

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Because I am a woman general, says Because I am a woman corporal, says I am a sergeant woman, says I am a commander woman, says You Jesus Christ You Mary You Holy Father Woman saint Woman saintess Spirit woman I am a woman who waits, says I am a daylight woman I am a Moon woman, says I am a Morning Star woman I am a God Star woman (Estrada, 1981, pp.64-65). Institutionalized Christianity was not always as acquiescent to the followers of Goddess religions. Whenever patriarchy has overthrown matriarchy, even in nature societies, the previous religious power of women is feared as something diabolical, and the priestess is turned into a witch. Further, her male counterpart was turned into a heretic and a fairy (Evans, 1978, p.17). Women and men with MYSELF gifts o f perceptual sentience became evil. The word witch used in Europe, originally meant wise woman (Mestel, 1978, p.l). Wise woman or witch was not originally associated with psychic acts. It was a way o f spiritual becoming through perceptual sentience. Magic acts for its own sake was not an original ideal of the MYSELF oriented cultures. Spiritual divination gifts were seen as ways to provide meaning and purpose for ones life, and often to benefit others or the whole o f the cultural group. In the vision quest common to many American Indian cultures, lamenting for a vision was done to arrive to an inner purity. The vision quest helps to make ourselves brave for a great ordeal and the lamenting helps us to realize our oneness with all things, to know that all things are our relatives explains Black Elk of the Oglala Sioux (Tedlock and Tedlock, 1975, p.21). There is also a MYSELF oriented reason o f initiation rites o f ancient religions. Once having acquired a vision, the Mende of Africa would initiate the person to the special knowledge and power ... [a person thus] is placed under oaths and obligations [which] obviates the possibility of his making independent use of society knowledge (Forde, 1976, p. 133). Though intrapersonal knowledge and transformation was valued for oneself, good o f the whole was the primary world view, combined with a harmony or oneness with nature. This precluded the world view of survival o f the fittest that has to go hand in hand with any concept of using be-power for selfish ends. To sin comes from the Old English synn with the root word being to be. To sin in the patriarchal institutional Christian church was to risk being. (Sjoo and Mor, 1987, p. 343). This is because life for patriarchal religions is meant to be inherently evil, with religious people concerned mainly with an afterlife. Since woman can create life from her own body, she became

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ideal to blame for the problems o f life. This myth of feminine evil led directly to the religiously targeted murder o f women as witches (Sjoo and Mor, 1987, p. 298). The scapegoating o f human women was politically inevitable in Europe. Witch hunts as Barbara Ehrenreich and Diedre English pointed out were not mass hysteria o f the peasants, but well ordered campaigns initiated and financed by Church and State (Eisler, 1987, p. 141). The first o f the three main reasons usually given is that Church educated physicians were in competition with the wise women who used their herbal knowledge and gifts to heal. The word witch and wise woman were interchangeable in sixteenth century Scotland ... Wise women were healers, herbalists, midwives, and surgeons ... In that age, Scotland executed four thousand o f its wise woman (French, 1987, p. 167). By the 11th and 12th centuries women like Hildegarde of Bivgen, herself an abess, a scientist, a leading medical woman, a scholar, a musician and prolific composer, a political and religious figure, and a visionary used her visional allegorical revelations to conceive the universe holistically (Chicago, 1979, p. 76). Hildegards compendium of natural healing methods was practiced by thousands o f lay healers, mostly women. These women saw themselves as helpers using metaphysical sentient knowledge for the good of others. The rising medical profession was determined to limit its ranks to men and doctors joined forces with the church in bringing these women to trial and announcing nonprofessional healing as heresy. Such healing and mid-wifery in women eventually carried a charge o f rendering men impotent or causing penises to disappear and inspiring lust through copulation with the devil (Chicago, 1979, p. 147). Male physicians attempting to exclude women from colleges were urging fines and imprisonment for women physicians... As early as 1460, when the University o f Paris initiated a medical curriculum open only to male students, aspersions of witchcraft were being made against women (French, 1987, p. 167-168). The second main reason for witch hunts was that like Eve, women were reluctant to give up the Old Religion. The accusation that there were organized witchs covens where pagans met in the woods to consort with the devil is probably evidence that many women clung to the Old Religion and met secretly to continue their own rites, which o f course was not devil worship, but Goddess worship. The third most repeated charge, however, was that women were quite simply accused of being sexual (Eisler, 1987, p. 141). The mystical sentience and ecstasy associated with full sexual expression or dancing or other energy sharing behaviors in women and men became evil. The witch trials also incited economic and class issues. Not only were Christians conquerors at the time and therefore the power and economic elite, the peasants kept returning to the old ways and thus threatened those in power. Woman, as the scapegoat, was targeted to intimidate all the peasants. The Witch Hammer published by the church, stated that human females were, by nature, agents and tools o f the devil ... Town records from Germany and France reveal that whole villages were emptied of their female populations ... These witch burnings were not just a product of the Dark Ages, but precisely during and following the Renaissance, that glorious period when, as we are taught, mens minds were being freed from bleakness and superstition. While Michelangelo was sculpting and Shakespeare writing, witches were burning. Whole countrysides were hideously littered with stakes and pyres (Sjoo and Mor, 1987, p. 298-308).

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Indeed the Protestant Reformation along with the new printing presses let the peasants begin to read in their own language for the first time Yahwehs wrathful condemnation o f female flesh (Sjoo and Mor, 1987, p. 309). The Protestants continued the frenzy o f witch killing and indeed killing in general. Up to the sixteenth century, the Church was the Catholic Church, and the excessive corruption and repression provoked the rise of Protestant Reformism. Martin Luther not only fought the papacy, he wrote ferocious pamphlets calling for the punishment o f revolting peasants and 100,000 peasants were slaughtered... (Sjoo and Mor, 1987, p. 319). After the Reformation, many convents were closed and their wealth confiscated. Nuns were simply turned out on the street and became targets for Protestant witch hunters. It was in the sixteenth century, after the Reformation, that witch trails reached their peak (French, 1987, p. 168). What happened to the men of the Old Religion in Europe is still impacting on how men see themselves in our time. A major colonial technique used effectively by the Roman-Christian conquerors was turning a peoples most cherished rites, customs, and beliefs into weapons of humiliation, pain, and horror that can be used to frighten and control the cultural value into a negative one has long been utilized by patriarchal or state oriented forces (Grahn, 1984, p. 223). The major thrust o f the campaign to disorient the old cultures was to make men negate and despise their own feminine principle, to make them want to eradicate emotions and sensitivity from themselves; or, in effect, to make them want to stamp out their own ME within, and their MYSELF ties to the net without. Social sensitivity in man had to be eradicated. To prove the success o f the Roman tactics, all we need do is review the current anti-gay or anti lesbian words that are currently used to keep men as men or devoid o f a feminine principle and women as women or women fearful of demonstrating effectiveness in act-power ways. The ease o f the duality o f the feminine principle and the masculine principle was often an admired trait in persons in the Old Religions. People that we might call gay or lesbian in our culture, therefore, often were valued as mystical diviners. Most of the Goddesses and Gods of the Old Religions were perceived as bisexual, so primary homoeroticism may not have been the major feature o f persons trained for shaman or priestess roles, but rather persons who demonstrated the blend of the two principles. However, many o f the mystical or spiritual leaders were people our culture would call gay or lesbian. Indeed, some people were thought destined to raise a family and maintain responsibility for that sub group, while others (gay/lesbian) were destined to be responsible for the whole tribe, or larger group. Both were vital and necessary roles in these societies. Cross dressing is found in a majority of ancient priesthoods. Even Thor, the thunder god, received his magic hammer and was filled with power only after he put on the garments of the Goddess Freya ... The Jewish philosopher Moses Maimonides said men in his day put on womens clothing to invoke the aid of the Goddess ... Cross dressing was rooted in the ancient desire to imitate female magic ... In Borneo, magicians were required to wear female clothing. Siberian shaman4s often wore women clothes. Considered greatest were those shamans who could change their sex and become female, taking husbands (Walker, 1983, p. 104-1015). Eventually in the Middle Ages Europe only Christian priests or Roman judges were allowed to cross dress and wear the robes of the Goddess. So it remains through to today.

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The word gay is thought to come from the ancient African Black Goddess Gaia, who was also predominant in Greece and India. The oracle at Gaias shrine spoke in rhymed metrical riddles, and is representative o f the poetic and mystical language that Socrates (himself gay) disdained. Dramas, frequently about life and death were performed by sacred Gay Shamans in festivities that featured processions and dramas sung in verse (Grahn, 1984, p.229). In ancient times, the men let into the sacred rites would be men who demonstrated the dreaming art perceptual acuity of the be-power of the feminine principle. Sacred men, often cross dressed for special occasions and would stand in carts during festivals throughout the Middle Ages. They would be said to be 'queens in drag, that is taking on the person o f the ruling queen mother while being pulled in a procession in a ceremonial cart... Drag was slang for coach or cart (Grahn, 1984, p.95). Destroying the sacred men was one o f the first acts often utilized by the Christians. Witches were regularly burned on bundles o f sticks called 'faggots...the word 'faggot comes from the Latin faeus. which means beach tree...Burning witches and heretics on bundles of faggots may have originated from a religious link with trees (especially beach and oak)- - which were sacred in pre-Christian Europe. The old fairy tree near Domremy where Joan o f Arc first heard her voices was a fagus tree (Evans, 1978, p. 13). Sometimes to add to the horror and drive the lesson home further, the bodies o f strangled Gay men were stacked in with the kindling at the witches feet as 'faggots o f a new and horrible kind as a sacrificial symbol turned upon the people (Grahn, 1984, p.218). The male follower o f the Goddess became men called faggots. Faggots were men o f courage who defended women and the feminine principle. Fairies were also genuine flesh and blood people. They were the historical indigenous tribes o f the British Isles. An original African tribal people, they simply intermarried with the blue or grey eyed Celtic tribes (Grahn, 1984, p.78). The fairy people who only by much later mythology became extremely wee or non human leprechauns had developed the art of color dying especially in unusual greens, and their Sabbath day was Thursday. Thus, the phrase in many parts o f the country, dont wear green on Thursday or you will be a fairy is a left over warning to boys not to subscribe to the old ways where feelings and spiritual acuity was valued for men, and where homoeroticism was as natural as heteroeroticism (Grahn, 1984, p.78). Women are also still effected by the cultural tactic of using fear and mockery to keep them passive. The name of the Goddess Dike of Greece, meant the way, the path, and her social function was natural balance, the keeping of the balance of forces (Grahn, 1984, p.47). As well, the source of the word bulldike was a historical personage, a woman listed as the leader of a major Celtic revolt in A.D. 61, against the Roman conquest o f the tribal people of Britain (Grahn, 1984, p. 136). The Roman soldiers issued an admonition to women, dont be like Boudicea, which in slang form still keeps women from displaying overt courage, or dont be a bulldike. To this very day men harden themselves to avoid being called faggot or fairy or queen, and women can be intimidated from taking a stand by the suggestion they might be a dike or a bulldike. The message of the Roman conquerors is still with us. Men are no longer to exhibit a MYSELF orientation, nor may women be courageous in the I. We are to mute a part of our energy potential, and be in permanent imbalance within ourselves. Further, gay and lesbian people in our midst should be hated and denigrated.

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O f course, followers o f the old way were not the only targets of witchcraft burnings. Dr. W.G. Solden o f Stuttgart, Germany, in writing about the sixteenth century stated that the true daily accusations and death sentences could often be traced to personal and political enemies o f the Catholic hierarchy, or those with property that could be confiscated (Blavatasky, 1972, p.61). One o f the first documented witchcraft trials took place in Ireland in 1324. A rich noblewoman was charged with having sexual relations with a man who could supposedly appear both as a black male and a cat (Chicago, 1979, p.77). Nor were adults the only victims. In one German town, over a one year period, of 162 killed...we find thirty-four children, the oldest o f whom was fourteen, and the youngest an infant child.... In another town, a recorder writes that among the witches were little girls from seven to ten years of age who were convicted and burnt (Blavatasky, 1972, p. 62-65). It was during this same timeframe that institutionally recognized exorcist-priests abounded who at midnight, wearing a tall pointed cap , did adjuring of evil spirits with the blood of a black lamb and a white pigeon (Blavatsky, 1972, p.66). The tall pointed hat image o f the witch that haunts our current imagination was not so much incited by the little girls who were accused, but by their male religious accusers. Psychic-threat and real physical aggression went hand in hand. Its hard to believe the threat of little girls zapping others with energy was real, but the physical violence in response was quite real. In the face o f social oppression, many women retreated to convents to continue their education and their group-oriented spiritual ways. From the twelfth century to the Protestant Reformation, cloisters and religious houses for women flourished. Women increasingly turned toward spiritual mysticism as an avenue of personal expression. This gave rebirth to a female mystic movement centered in Germany in the thirteenth century. Other religious women became involved in reform o f the church perhaps in the hope that re-establishing the purity o f the feminine principle version o f Christianity would accomplish a renewal of their status. Twelfth century Europe engendered populist movements like the Bedhards and BeguinesWomen and men who advocated communal living... Beguine women refused to marry, claiming freedom o f sexuality and spirit as divine right ...These groups formed mostly women populated cities, the largest located in Flanders and they contained women artists, thinkers, and mystics. Many Beguines, women and men, were bisexual and felt themselves to be cosmic children of a Divine Parent ... Not surprisingly, they too were burnt (Sjoo and Mor, 1987, p.323). From the twelfth century forward, women were very prominent in heretical movements which began to threaten the church. They also took part in and led peasant uprisings against feudal oppression (Chicago, 1979, p. 144). It was these political activities of religious women that also sparked the witch hunts and inquisitions as retaliation by the Church. Although the gradual merger between the old religion and new was eventually accomplished, non-cloistered secret societies in Europe continued to flourish. Gradually they became male dominated and eventually they excluded women as did the Greeks after Aristotle. From these societies some o f the truths of the old spiritual ways were kept alive, but the distortions betw een I and MYSELF o f the three-dimensional humans began to emerge. Groups were maintained in secrecy not only in fear o f authorities but because they wanted to avoid idea-distortions o f

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teachings of esoteric truths that had been given to the people, against which above all Christ revolted and against which he especially struggled(Ouspensky, 1969, p. 179). Many o f these groups, however, suffered the same subsequent sentient-affiliated breakdown and perversions that had been wrought on organized religion. For one, elitism began to creep in and rather than teacher to student as merely role-development stages as in MYSELF groups, leaders and followers, with leader as an arrived spiritual figure, not a guide, began to surface. For another, people became more fascinated with psychic deeds than universal understanding. Elitist ideas o f superman began to emerge. Many characteristics o f superman were seen in physical as opposed to spiritual role formats, leading to gross I ideas of genetic structure as symbolic of spiritual purity. Gitchel, a mystic of the seventeenth century, draws a perfect man in his book Thesophia Practica (Ousphensky,1969, p. 126). Ideas such as Neitzhes superman began to abound. With it came the idea of power of the superman as also inclusive of malice, hatred, pride, conceit, selfishness, and cruelty, all considered superhuman, on the sole condition that they reach the furthest possible limits and so not stop at any obstacle (Ouspensky, 1969, p. 11). Whether totally accurate to Neitzsches intent or not, Neitzsches ideas were regarded as one o f the causes of German militarism and chauvinism (Oesphensky, 1969, p. 113). O f course, the superman was also supposed to hate women. In Neitzsches world, for the new Aryan supermen o f Germany, women were to be like some often pleasant domestic animal; to be used by men for sexual enjoyment, personal service, entertainment and procreation (Eisler, 1987, p .182-183). The idea of many tribal peoples o f four different, but equal, perceptual functions was changed to a European version of a caste system; from higher ordered humans to lower ordered humans obvious in physical attributes rather than in examples of social sensitivity and social conscience. As stated by theosophist Ousphensky the division of castes is necessary to the normal development o f human societies (Ousphensky, 1969, p.446). That the elite were not to mix with the genetic and soulish inferiors was the interpretation of this I distortion, and become the model for many o f the new secret male dominated groups interested in the use of mystery religions for their own specialness. One o f the true media successes o f patriarchy is its ability to manufacture myths. Consider that in Nazi Germany, Adolph Hitler, an unattractive dark-haired man, was successfully mythologized into the Fuerher, the strong-man leader o f the 'racially pure; blond, blue-eyed, and beautiful Aryan superman (Eisler, 1987, p. 182). The analog I not only makes up reality, it believes its own lies. The Theosophical Society was founded by the Russian mystic, H.P. Blavatsky in 1875. Occultist and spiritualistic elements were included in a religion hailed as the sum o f all divine truths expressed in all religions (Shoeps, 1966, p. 159). Madame Blavatsky declared herself to be a child or disciple of a brotherhood of spiritual adepts in Tibet who would visit initiates in astral form. The early history of the organization was based on exhibitions that seemed like miracles, as in the astral Tibetan man who left a package and vanished. On opening the package, the followers found necessary forms of organizational rules, etc., which were adopted. Theosophy was based on wonder working or psychic deeds that were often very concrete. I idea distortions o f MYSELF ways were seen in Tibetan monks who used astral projection mostly for delivering organizational forms delivered through spacelessness, a MYSELF useless act.

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Scandal eventually broke out and the flamboyant psychic Blavatsky was declared a fraud. Nonetheless, psychic-doing had caught on, and Blavatskys followers included such notables as Thomas Edison, Sir William Crookes, Alfred Russell Wallace, British Prime Minister William Gladstone, Alfred Tennyson, and later United States Vice-President Harry Wallace. Theosophists have had an enormous impact on Western culture and emphasis on psychic deeds was to spread through all Western ideas of what was now called the occult (Mislove, 1978, p.80-81). However, soulish deeds were still not synonymous with psychic aggression, portrayed as black magic. Even H. Blavatsky, in her studies of the occult and magic practices in many cultures, concluded that even an adept, cannot control the immortal spirits o f any human being, living or dead, for all such spirits are like sparks o f the Divine Essence, and not subject to foreign domination (Blavatsky, 1972, p.590). Control over nature is something the I can do in physically aggressive ways. To tap the bepower MYSELF we have to submit our I, and blend and belong in harmony to the whole. Confusion between world views attached to the wrong affect dimension often lands us in the warp - either in the superstitious version or the cognitive distortions of the analog I . The idea o f magic had ancient feminine roots, but the meaning o f magic was to change dramatically. The meaning of the Goddess Isis, according to Plutarch, was the spiritual conception o f those carrying in the soul the sacred stories that cleanse the recipient from all superstition. The divine mysteries are the magic of opening the revering mind to intuitions of truth and so cleansing the soul from the products of ignorance, greed, and hate (Gaskell, 1981, p.406). The divine mysteries were similar to cosmic plays where esoteric truths unfolded from specific drama tales. They required group inspiration and a sharing of group spiritual gifts to unfold the wisdom from the dramas enacted. The idea was spiritual-becoming within oneself through increasing perceptual-acuity and insight-realization, rather than psychic-deeds. Further, the emphasis was on the good of the group, and the forward progression o f essenceideals. The goal o f mystery-religions in the somewhat arduous rites was to tap the collective unconscious, or make the cosmic or divine consciousness temporarily a part of our human consciousness. Like the sacred bowl or Chalice o f Isis which symbolically resembled the womb filled with ancient wisdom, in the Eleusian Mysteries o f Ancient Greece, the ancient Feminine Vessel, the Chalice, or sacred font, was the central image (Eisler, 1987, p.l 13). As well, this mother-pot appears among early European pagans as the great Celtic cauldron of inspirationthe cauldron o f Cryidwen was central to later Druidic belief and practice (Sjoo and Mor, 1987, p.174). Or as Agnes, a Cree native American teacher tells her student about the symbolic medicine basket, it is woven from the dreams of many women, produced and renewed by the efforts o f the weavers and the dreamers (Andrews, 1981, p.46). The enactment of divine mysteries was to pass the wisdom in an intuitive way, not in an ideological manner. This idea of magic was that the essence truths beneath religious beliefs and social custom had to be rerevealed in each new timeframe. The passing of knowledge could not be accomplished by belief and even the social rites were not as important as the essence-truths they contained. Therefore, truths must come by experience.

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Bringing the net to vibrant esprit allowed mystical participation to occur. According to Paula Gunn Allen [a native American woman] the major purpose of ritual as it developed in tribal life is the creation o f shared images or, more exactly, creation through shared images. These images- whether dreams, stories, or rites such as two women creating a 'rope baby or two women reenacting how they worked together to get a deers permission to take its life- connect tribal people not only to each other in a shared perception o f reality, but more important with all natural elements (Grahn, 1984, p. 239). Thus each new generation had to experience the dramas and unfold the intuitive essence so that the underlying wisdom could ever have spiritual regeneration even as the external beliefs may change. The idea of energy-becoming was tied to interactive themes o f humans for the harmony and betterment of all and were not valued as isolated gifts only for individual redemption. The magic of the mystery-religions was the transforming MYSELF, not the I. Ecstasy, divination, foretelling, entrancement, use of magic herbs, and shamanic-yogic techniques - powers essential to the evolutionary health and balance of the human psyche- were forbidden, punished, and driven into a guilt-ridden underground by Christian dogma. The WitchHammer reinforced the Old Testament injunction that all dreamers must be stoned to death (Sjoo and Mor, 1987, p.307). The Church, however allowed for magic as deeds from its own priests, and magic charms were sold to the people- including charms to preserve horses hoofs from cracks, to prevent disease, and to enhance sexual potency. As well, the Mass was credited with potent magical force for both good and evil uses. Masses were said for healing, for fertility, for magical protection of livestock, houses, boats, etc.; they were also said to kill enemies. From the 7th to the 15th century, church literature spoke o f priests who could cause death by saying the Mass of the Dead against living persons (Walker, 1983, p.568-569). While dreaming was evil, killing done by the proper officials was not. Such is the logic o f the God of the survivor I. More and more, the idea o f magic-deeds flourished among church officials and male sponsored occult groups. During the Middle Ages, books accounted for this version of magical spirit for that time period. Magic was used to invoke one Holy Guardian Angel (Mislove, 1975, p.83), and ways to perform various magic feats were authored; however, their function is somewhat vague, and it is intended that detailed instruction will come directly from ones own angel. According to this system o f magic, after successfully invoking the angel, one then acquires dominion over all spirits and demons (Mislove, 1975, p.44). The general theme was exactly the reverse o f the previous history o f the MYSELF paths to knowledge. Rather than muting the I so that the MYSELF could submit and join with universal awareness, I was being taught to incant the MYSELF power to the I, where I in physical form would then become in control over nature. The Grandmothers o f the old ways must have rolled their eyes and shaken their heads from watching how the ideas o f superman and magic-deeds were distorting not only the spiritual way, but also, the ideals o f social conscience as well. Magic was to become I oriented in its new definition. Magic as psychic deeds was infectious by the 15lh and 16th centuries in Europe. The roots of such deeds were harmless enough, and were even behind advances in medicine. Occult scholarship attempted to systematize everything from tastes, smells, colors, and body parts, to herbs, charms, spirits, and dreams (Mislove, 1975, p.45). Making the esoteric become logical and concrete, so as to read detailed information in auras and otherwise categorize people into lengthy formats that the left brain could understand,

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had the positive impact o f uncovering many physical laws o f nature, but had the negative impact of incredible over-interpretations and imaginings. Heretofore, the visions and voices experienced as spontaneous divinations provided theme-riddles and meaningful allegorical trends to the MYSELF struggle to find cosmic purpose. These new cognitive ideas were subject to the Is imagination and often outright quakery. Nonetheless, they cannot be called true psychic aggression in the sense o f harming someones soul. They actually represent the self-same mixup between I and MYSELF that haunted God religions. In order to understand the occult, details and scientific tests were devised to study psychic-doing skills. Sylvan Muldoon identified and made numerous measurements o f the silver cord connecting the astral and the physical bodies. In his book on Projection o f the Astral Body, he stated that his astral body experiences were never beyond the limits of the immediate environment (Mislove, 1975, p. 130). Other than initial insight o f feeling liberated from physical form, floating around this plane serves no MYSELF purpose, provides no MYSELF meaning, and one wonders what our Etheric SELF would want with such a MYSELF useless and erratic skill. Further, only the left brain would care about size and color o f an etheric tie between the physical body and the archetypal SELF. This same critique would also apply to most of the psychic-doing skills. ESP was no longer thought o f in terms o f the divination of meaningful allegorical themes for the progression of the civilization or to give oneself awareness o f greater purpose. Rather, psychic deeds were studied through means such as precognitive card guessing and guessing the lighting of one o f four lamps. What was discovered was that ESP is a rather erratic and unstable ability (Mislove, 1975, p.l 14-117). Allegorical illumination from the transforming MYSELF and precognitive guessing games probably do not go hand in hand, although occasional psychic-deeds may be possible. Current interest has turned to psychokinesis, led by the Soviets. Persons are currently being trained with long hours practicing to move a needle within a compass via mind projections. A Soviet woman, Madame Kulingina was studied and could exert a psychokinetic influence on static objects. Focusing energy in this manner led Kulagina to a strain on her health, leading to a heart attack (MisloVe, 1975, pp. 163-164). This might indicate that while such psychic-deeds may be possible, it is dangerous to the psyche as well as essence MYSELF. Our fascination with mediuming the dead is much the same. Rather than be seen as a deepened sentient tie to the ancestors as many ancients believed, such mediums provided thumps and bumps, kinesthetic forcefulness and detailed literal messages, devoid of real MYSELF meaning. In 1886 William James, the great American psychologist, attended seances of a Mrs. Piper, a medium who, on a good day would produce a mass of detailed information about the sitters which generally left them dumbfounded ... On a bad day, her control, Phenuit, a split personality, would behave in a most obnoxious manner, keeping up a constant babble of false assertions, and inane conversation (Mislove, 2975, p. 86). The question is not whether such medium phenomenon might be occasioned, but why the backward way o f psychic-deeds that is mostly erratic and useless to the concept o f the etheric MYSELF is received with such awe.

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Probably much more meaningful are the occasioned experiences o f final contact with newly departed relatives, and other human messages o f hope and meaning that many have reported. Contrast Mrs. Piper, with an African view of such phenomena. For the tribes permanency and continuity, the Ashanti Chief is the link, the intermediary, between the living and the dead; for according to the conception which the Ashanti share with other African tribes, the dead, living, and those still to be bom o f the tribe are all members of one family (Forde, 1976, p. 202). The ancestors become guardian spirits (embandwa) for their lineage groups, which are benevolent and helpful (Mbiti, 1970, p. 113). Thus kinship and interconnection as an ideal is in this way extended to the metaphysical plane. MYSELF connections do not die, they simply transform into other planes of awareness. This conception simply does not fit into an I framework, and that is the root o f much o f our misunderstanding o f such phenomena. The belief in the ancestors provided for purification and renewal of the sentiments of unity and solidarity (Fordes, 1976, p. 205). It was these sentiments that were lost in the fascination with Mrs. Piper and others. The divine mysteries of the Goddess were seen in light of connection and unity. Truth was not seen as benefiting the I, but rather generating understanding of a transforming MYSELF. There are many metaphysical sentient possibilities that we no longer understand. And when the magic o f psychic deeds is valued, there is always the mind-confusion. Black magic, however, usually becomes a strong condemnation when a particular groups ideas do not conform to traditional institutional view. In the superstitious world of Medieval Europe, one o f the important mechanisms by which the Catholic Church maintained its sway ... was through the use of magic (Mislove, 1975, p, 41). With the idea that I could have control over nature, magic and black magic were concepts that flourished. Some even believe that Hitler was influenced by black magic and a destiny o f being the Anti-Christ. However, in Mein Kampf, Hilter repeatedly states his conviction that he is working for God and Christ...Hitler was a fundamentalist German Catholic who also was violently opposed to any roles for women outside of wife, mother, and church volunteer (Sjoo and Mor, 1987, p.311). The fatherland was to be an androcentric valued world, and it was not be-power, but act-power Hitler prompted. The holocaust o f brutalization o f six million Jewish people was distinctly on this physical plane. There was actually much relevant good to come of the Is intrigue with finding a doing use for the feminine be-power. Among male seekers o f truth via inner vision and via secret associations, all o f whom made act- applications, were the fathers o f Western science, medicine, psychiatry, and psychology. The alchemists, considered the originators of Western science, were part o f such secret societies. What appeared as 19th century chemists, attempting to change baser metals to higher metals or gold, were really men concerned with the transmutation of the normal physical consciousness of man into divine consciousness (Gaskell, 1981, p. 38). Alchemists were attempting to recreate the mystery religions. One such father of science was Sir Isaac Newton, generally regarded as one of the greatest scientists who ever lived. An alchemist, Newtons deepest instincts were occult, esoteric, and semantic (Mislove, 1975, p. 53). The origins of science, indeed, came from the intuitive mind, not the logical mind. Recognized as the first modem medical scientist, Paracelsus was foremost among the occult scientists of the 15lh century, and many doctors followed as part o f this occult tradition. Many o f the secret brotherhoods in 16th century England, France, and Italy

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were scholars and explorers united in teaching the deepest mysteries o f nature (Mislove, 1975, p. 45-48). An important occult scholar was John Dee (1527-1608) whose half magical and half scientific [ideas] ... began the Rosicrucian movement that continues through today (Mislove, 1975, p 46). Sir Frances Bacon, another famous scientist (1561-1626) described an invisible college where spirits taught the initiates much knowledge, in a book he entitled The New Atlantis. Johannes Keplar known to modem science for his laws of planetary motions [also] reaffirmed the importance o f the positions of the planets at the moment of birth, combining mystical astrology with scientific astronomy (Mislove, 1975, p. 47-49). Descartes attributed all o f his philosophic ideas to images which appeared to him in dreams (Mislove, 1975, p. 51). German philosopher Emmanuel Kant and artistic geniuses, William Blake and Johann Wolfgang von Goethe, were mystics and occult seers (Mislove, 1975, pp. 56-57). The emergence o f science did not improve attitudes toward women, however. Frances Bacon in the 17th century posited the view that Nature was a woman, female and rebellious, that must be penetrated by the dominance of man. He wrote, I am leading you to Nature with all her children, to bind her to your service and make her your slave (French, 1985, p. 117). Descartes theory posited a split between mind and feeling that went further than the classical Greeks. The new mode o f thought ushered in instrumentality, that is, people began to view other people and things not as ends in themselves but as instruments for the furtherance o f their ends. The struggle to dominate nature advanced by science led to industrialization. Industrial capitalism and imperialism carried to an extreme the tendencies of instrumentalism (French, 1985, p. 117118). Control over nature had now firmly taken hold as a world view. Mother Earth was the rape victim. Influenced by Goethe and by inner visions, the Anthroposophical Society was founded in the early part o f the century by Rudolph Steiner, an Austrian seer. Steiner had an erudite philosophy for the practical value o f a spiritual science. Steiners emphasis was on making spiritual impulses physically tangible [with] the art of eurythmy, a form of movement based upon speech - speech made visible. Such was a western yoga. Steiners mystery-plays prompted the idea o f karmic connections [of] groups o f people or relationships based on past lives. Some o f his ideas were more like the feminine principle values. He stressed the essential wholeness o f man and the universe (Mislove, 1975, p. 314-315). In the development o f psychiatry and psychology in the eighteenth century, the Age of Reason, a Viennes-trained physician, Frantz Anton Mesmer, developed the idea of using animal magnetism and mesmerization. He promoted his hypnotic skills, clothed in a magicians gown and wand (Mislove, 1975, p. 59). Gustas Fechner (1801-1887) established psychology as an independent branch of science. He was interested in the anatomy of angels, and his studies on medium seances developed the foundation of experimental psychology (Mislove, 1975, p. 6567). Frederich Myers, who introduced the works of Freud to the British public in 1893 also studied how hypnosis could be applied to faith healing, the miracle of Lourdes, and the use of magical charms ... [as well as] possession of people by spirits (Mislove, 1975, p. 91). Indeed, the fathers o f psychiatry and psychology bordered slightly on the kook side of esoteric wisdom, and it is no wonder that in their midst Freuds psychoanalytic theory from oral, anal,

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and oediopal stages o f physical/psychological development sounded scientifically sane and objective. Science and science-medicine was probably the most positive outcome of the ideas of the use o f magic, black or otherwise. For the most part, black magic or simply magic, and much o f the somewhat I oriented concreteness o f occult material was but another example o f the impact of the breakdown o f the bicameral mind and the loss o f a MYSELF orientation. Bits o f truth, and some real sciencemedicine accomplishments, were forged from the mix-up between what belongs to MYSELF and what belongs to 1 . Harmony with others and nature was lost to a dominator mode in the occult mentality. Whether the casting of spells was ever real or had any overall significant impact other than feeding into peoples fears is quite doubtful. Feeding on fear and superstition in humans was probably operative as psyche-threat, but the greatest examples of psyche-harm to the innocent was I idea-inspired, and predominantly I in manifestation. All o f this is not to say that there are no dangers in the spiritual MYSELF world. There are. Such dangers, however, often begins with ourselves, and how we look at good and bad within ourselves, as well as in this world and in other-worldly spiritual phenomena. The Medicine man, Yellow Robe, of the Plains tribal People speaks to the source of our confusion as follows: These People have been taught by the Black Robes that good and evil existed as separate things. We talked with them about this philosophy and discovered their confusion. They had these two things set apart. But they are not separate. These things are found in the same Forked Tree. If One Half tries to split itself from the Other Half, the tree will become crippled or die... There is no such thing as good and bad. This is only a tool used by the whitemen to create fear among themselves. It is only the man who searches for good who will also discover things he will perceive as bad (Storm, 1972, p. 125-126). The cosmic consciousness has its own laws, and its own oppositional challenges. Destiny would not be purposeful if it were without choice and minus meaningful portent. A heroic nature was expected o f many native peoples. Impeccability is needed at every level of consciousness, and impeccability is to do your best in whatever youre engaged in (Castenada, 1974, p. 194). As a medicine woman explains, The world is pretty much the same everywhere. Competition is the ugly-sister o f opposition. In true opposition, theres nothing to gain or lose. You can only benefit (Andrews, 1981, p. 173-174). Too often in our current Western culture, we want a quick religious fix, a magic answer for our analog I.

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Even if we should get a mystical experience, we dont like to be told that hard process work has just begun. As Agnes, a Medicine Woman warns: When an incapable being makes a scintillating discovery and picks up a glittering thing, its all over for him ... he appears humble, but he has become obsessed with his own importance. Other beings see the incapable being who has made the scintillating discovery and are fascinated. Most likely the incapable being causes havoc and ruin ... he might become a king or ruler or religious leader, and the people all come and look, smearing themselves with his false paint. They put on his beadwork and follow him to their destruction. (Andrews, 1981, p. 137). For all, but the extra MYSELF sensitive mentally ill, we can only be energy affected by another person to the degree that we are sentient-sensitive to the net, which means that our MYSELF should be intrinsically up to the challenge. There are more immutable laws o f synchronistic cause and effect in the spiritual realm than in our ordinary reality. Our I takes its chances in the physical realm, where many crisis-occurrences are out of our control. In the MYSELF realm, we are usually our own worst enemy. The danger is always within ourselves, within our tiredness for the struggle, within our ideas of self importance, within our own fear o f fear. Nonetheless, such fears and superstitions broke up MYSELF bonds, and the current ideas about heightened perceptual-sentience are fraught with images of psychic-aggression and kinesthetic magic deeds, or just outright imagination -som e for nirvana, others for specialness, most for salvation of the I. Our present is devoid of the feminine principle in its worthy be-power state, and the absence, like the first dimming of the voices, can sound deafening. Enter new ideological angels and demons, new substitutes, new easy answers to bring back the voice of the Goddess: Some are revivals o f ancient ones [as though we can suddenly repair the splits In consciousness] ... and spiritualism, [as in spirit-guides in literal, specific form]. We have extreme religious absolutism ... which is literally the ascension of Paul over Jesus ... [We have] Serious acceptance of astrology [although we long ago forgot the sentient roots to this knowledge]. There are also huge commercial and sometimes

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psychological successes of various meditation procedures, sensitivity training groups, mind control, and group encounter practices ... [There are] faiths in various pseudosciences, as in Scientology ... [There is] muddled fascination with extrasensory perception ... [There is] use o f psychotropic drugs as a way o f contacting profounder realities (Jaynes, 1976, p. 441). But these are not all. We seek broad ideologies to idea-replace genuine affection bonds and extended sentient affiliation ties. Marxism is a kind of divination which gives total explanation of the past and with ecclesiastical form ... joined armies o f millions into a battle to erect the most authoritarian states the world has even know. Psychoanalysis uses, as its central superstition, the idea of repressed childhood sexuality and demands a worshipful relation to its canonical texts. Behaviorism has its central auguring place in a handful of rat and pigeon experiments. And Modem science has the characteristics of religion - a rational splendor that explains everything, a charismatic leader or succession of leaders who are highly visible and beyond criticism, a series of canonical texts (Jaynes, 1976, p. 441-442). We operate like an entire society o f cultural contraries, whose demand for specific answers has had us seek deeds and acts o f our be-power side, and calming nirvana for the act-power side o f our nature. According to the Cheyenne and Sioux, contraries had within their vision quest, a thunder vision; it comes with terror like a thunder storm. Men and women with the terror visions are called contraries. They put up a contrary lodge with its covering inside out ... They backed in and out of the lodge, and sat against it upside down (Tedlock and Tedlock, 1975, p. 108). We have been through a series o f terror visions, and have been ever-walking backwards to meet our fear since Zorasters version o f second coming. What could be more frightening to sentient-tied humans than this vision for both the wicked and the good: The former will go to heaven, the latter to hell, where for three days they will be tormented, while the good will look down upon their sufferings from their bliss in heaven (Shoeps, 1966, p. 80). To sentient sensitive humans, the emotional punishment of watching others be tormented would be overwhelming, and so learning to remove emotion and sentient affliction to others to act moral and religious has become a creed of many God religions. But our history teaches us that morals are situational, learned, different in different centuries, and in different decades, but moral sense is permanent (Ousphensky, 1971, p. 190). Moral sense requires a sensate humanness. It requires feeling for others and sentient ties to the life vibrancy of the net.

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Combining an energized vibrant sentient nucleus or ME with Is want to improve as a person, and to act on higher ideals, is what gives us moral sense. We need to remain sentient-sensitive or morality presumes judgment based on authority beliefs, based on cultural prescription, based on religious foundations, that allow us to participate in fixed-prejudices and unfair prescription of others. Ethics can be constructed without an appeal to cultural or religious bias. Ethics can be developed that can maximize fulfillment o f individual persons, that can have relative worth in social usage, and can consider free will balanced by humanitarian consequences (Johnson, 1976, p. 2). Humans can be taught to be reasoning enough to leam an ethical orientation that appeals to comprehensiveness, universality, consistency, i.e. principles o f justice, o f equality, o f dignity for all human beings (Duska, 1975, pp. 45-47). It is only a thunder vision that gives the idea that we are irrational, helpless, conditioning prone humans. According to Laue & Cormick (1978), there are three core values concerning goals for human beings in the social systems within which they live. The three values are empowerment, justice, and freedom. Empowerment is the requisite condition of individuals and groups to achieve the desired end state o f society-justice. A just society is the prerequisite to the maximum attainment of freedom by all individuals in the system (cited in Bermant, Kelman, and Warwick, 1978). Proportional empowerment is a crucial value. Individuals and groups must have self determination and be able to advocate their own needs and rights (Laue & Cormick, 1978). Persons find deepest meaning when they have freedom to determine their own destiny, balanced by the common good. Laue & Cormick (1978) cited by Bermant, etal, state: Empowerment may be viewed in Rokeachs terms (1973) as an instrumental value one that is essential to the achievement of social justice and personal freedom. Justice, then, becomes a terminal value, but freedom remains instrumental in our system, its exercise leading to the ultimate terminal value: human fulfillment. Justice subsumes two other values identified by Warwick and Ketman (1973) as welfare and security. When social groups are proportionately empowered to represent and negotiate their own interest, their welfare and survival needs will be served vis-a-vis those of all other groups (p. 219). The coinage in many groups communities or even countries is power defined as the ability to influence the decisions that impact ones life. To translate the core values into operational criteria, ethical principles are necessary. Laue & Cormick (1978) cited in Bermant, etal identified the following ethical criteria: 1) The actions o f the intervenor should contribute to proportional empowerment o f powerless groups; 2) The intervenor should promote the ability of weaker parties to make their own best decisions by helping them obtain the necessary information and skills to implement power, 3) The rationale for intervention should be conscious, explicit and public; 4) The intervenors should be intimately familiar with the dynamics o f power and the realities of racism and other prejudicial dynamics (ethnicity, religion, gender, etc.).

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5) Intervenors trained in one conceptual approach should not transfer their intervention models, (labor-management, psychotherapy, and mediation, for example) to a different system setting; 6) Intervenors should not lend their skills to empowering groups who do not hold the values of freedom, empowerment, and justice for all peoples regardless o f race, sex, religion or national origin. This ethical criteria stands against intervention activities that further empower racists, sexists, fascists, militarists, or religious bigots, for these violate the premise of human fulfillment from which these principles flow. Human fulfillment for all should be a goal for a humane society. Social conscience is another sentient experience that we can be taught to grow. To experience social conscience, we must be able to face the many contradictions in ourselves, and avoid emotionally compartmentalizing I from ME and MYSELF. G.I. Gurgjieff stated that conscience is a kind of emotional understanding of truth, an inner experience awareness o f our sentient connections with others and with the whole (Ousphensky, 1971, p. 19). This emotional bond gives us many opposing emotions at once, and that is why conscience feels so unpleasant, so gunky. But conscience is also a special initiative propelling emotion. It involves a process requiring conscious ME I sentient effort, ME-MYSELF continuousness and perceptual connectedness. With both ethics as an orientation to connect the ME - I and increasing social sensitivity as a method to intensify the ME-MYSELF linkage of emotional sensitivity to others, we can claim conscience. To acknowledge such a thing as conscience is not only to claim ... inner freedom, the substitution o f constraint from within for coercion from without; it is an implicit avowal of Humanism (R. Dimsdale Stocher, Social Idealism, p. 19, from Gaskell, 1981, p. 171). Our pathway back to understanding of our human potential must begin with the inner voice, o f our own spirit-sparks o f sentient understanding of conscience. We became somewhat more sentient-dense to manage the greater survival issues, it is true. But we have all the component affect parts, however split, inside our own sentient consciousness. The issue has to do with consciously managing our choices to act-on or to be with. We cannot simply rejoin the cosmic consciousness in our MYSELF until we have worked with our cultural prejudices and until our MYSELF is tied to other humans. We have to repair the feminine principle by first relearning connection to humans and to nature. Perhaps it was not so much that the Great Spirit left us, as it was that we needed to learn to fend for ourselves. So the voice moved to an inner conscience, where if extended and developed, the ethereal voice may again give us occasional riddles to solve in our journey. Perhaps we need new positivist visions to balance the proliferation of thunder visions. Thunder visions need always have their place and their due, else we get smug and stagnant, and we do not right our wrongs. However, we dont need a whole culture of contraries, elsewise there is no one to laugh at our antics, and we become somber and

fateful in the certainly that elitism or doom is all there is to be found in physical reality, and in the spiritual realm as well. What if the flaw was never in religion, science, medicine, philosophy, or psychology, per se, but in our unwillingness to see those mind-sets as directional paths not answers, from which our sentient-process would unfold? What if the specificity o f beliefs never mattered, but the process effort toward the values-end o f those cognitive sets was our marker o f human accomplishment? Would we than put both feet into the struggle to become conscious with conscience? Our history tells us that we have been through a violent, chaotic, disruptive transition from be-power to act-power, from a MYSELF orientation to an I orientation. We have lost womens archetypes and the full power o f female principle in the process. Trying to orient with one-half o f our human possibility has caused a lot of folly. We must absorb the unpleasant emotions associated with the social conscience breakdown. We must work to rebuild better images of the masculine principle and, once more, put the female principle back into equilibrium with our act side. To do this can be emotionally disturbing to a newly aware introspective conscience, and can force us to look at our own numerous contradictions, but never is the higher nature stirred, than where Self is called forth to combat apprehension and folly (Gaskell, 1981, p. 171). We have designed our own counter or oppositional force to our growth, and now we must engage in realizing new allegorical-theme visions to remedy what we have wrought. We must become spirit warriors, with intrapersonal consciousness and interpersonal conscience. And, we must do it as a rainbow coalition; we can no longer afford our isms, our hatreds, our fears, our fixed-attitude prejudices based on cultural differences or lifestyle choices. We can join the cosmic collective impulse going forward with purpose. We may then move to a next slinky loop, a new Medicine Wheel, with a fresh start, a renewal commitment not to answers, but to the process struggle. The Medicine Wheel with its truth of the four equal sentient powers, and the duality of opposite principles, moves with color, rhythm, sound and kaleidoscope interaction going forward in an ever-progressive motion. As it completes a full cycle, it opens at the end and births a newly-becoming wheel, and the anguish o f loss o f the old ways along with the exaltation o f the rebirth to new promise ever-marks the transitions. In the warp space between loops o f the Giant Slinky in timeless, spaceless, continuous motion, we leave dense, phantom-like images behind, so that essence-truths can be regenerated, but the now useless husks o f particular beliefs for an old time can be stripped away. Whatever we culturally or individually stand still refusing the struggle o f the forward motion, we enliven the backward phantom manifestations o f the past. We sweep ourselves up in the repetitive backwards stream in the name o f particular phantoms, in the name of our righteousness, in the name of our rationalism, in the name of our rightful materialism; too often exhibiting the same endless mistakes of our haunted human history. No time loop is the same, nor does it have the same purpose or meaning. This is why the phantoms o f our past can seem comforting in their knowable literalness. However, a part of human purpose is to go forward

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toward the unknowable, each with our own tiny steps in our way toward manifesting new creation. We have been through the peaceful era o f the Garden o f Eden o f our human race childhood when perceptual mystical sentience came spontaneously and naturally, and the Great Mother held us close to her breast. We have been through our human race adolescence with the rebellious expression of free will, where the Father tried to teach us ethics and discipline. We cannot, as a society, go back to either our childhood nor can we remain frightened and rebellious in our adolescence forever. Neither matriarchy nor bicamerality will return in our next eras, although perhaps in the old age o f our species we will again move close to the natural connections. As a human race o f young adults, we must own the struggle o f our maturing independence and refine new sentient affiliation ties to each other. The struggle begins with self remembering ME, then connecting ME - I in our acts, and MEMYSELF in our connections to others. The power (inner strength) lies in the openness to the opposites within oneself - not by an effort to integrate that which is strange and foreign, but by awakening to the reality that the opposites have been there all along, and would coexist in harmony if only we did not drive a wedge between them (Singer, 1976, p. 37). Perhaps we can change our motto from eitherlor to both/and.

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CHAPTER IX FOLLOWING THE RAINBOW: THE HUMAN POTENTIAL Every so often, both as individuals and as a society, we seem to be offered the choice to go forward on a creative wave o f regeneration. The sun peeks through the haze o f our minds and a rainbow illuminates the sky. The allegorical message is about renewal, regeneration, reacquainting ourselves with our deeper sentient purpose for living. But the rainbow is a process bridge, not an answer, so our left brain can resist the realization o f meaning. The either/or mentality of the analog I takes over. We want our messages to be literal, neatly wrapped, absolute in factualness or awe-inspiring in a special one to one relationship with a higher source. We want the God ideal o f the survival of the fittest mode to let us know we are among the most fit and therefore we dont have to struggle anymore. But, we are all three dimensional humans and a choice-laden process always exists. We are sentient adaptive for these passages in life, bridging between the I creative free will and the MYSELF social sensitivity to others. We need to come to terms with our own multi-dimensional complexity. If we do not accept the sentient-nature o f humans, if we follow the left brain to its ultimate logical sequence, we will evolve as efficient behavioral automatons to the man-made inventions and ideologies o f our conditioning, becoming ever more affect-shallow and sentient-process retarded. We will become a whole society o f pancakes, out of character-spirit, out of sync with each other, and full o f self serving mind malice. The irritant pancake on our chest will be our only reminder that we have lost our human purpose and potential. If that occurs, people who speak of having a gut reaction, people whose throats ache with sadness, people who speak o f excitement zinging on the skin when anticipating a new adventure, people who speak of character-weighing heaviness in the chest, will be our new psychotics. Such will be examples of mental breakdowns, o f mystical hocus-pocus and magical thinking. The new primitive regressive traits, such as indicating a gut reaction to something will be considered a form of delusion, even a paranoid ideation. After all, the x-ray scan will find nothing physically wrong with the stomach. Our scientists will observe the oddity o f how some humans minds break down, and our religious leaders will say these people are possessed by the devil and are evil. Perhaps some small societies will retain some ME emotional-sentience, so that our future anthropologists can go to observe their primitive ways. We can note the oddity that they give hearts that say 1 love you to each other on Valentines Day. The geometric designs on the hearts will be fascinating, and some will be displayed in museums with a cautionary note that these primitives sometimes magically believe that they can feel from their hearts. Obviously such imaginings are products o f an uncivilized mind. O f course, the more humane psychologists will note that the reason for a whole society that encourages such neurotic flights of fantasy will be due to the unusual methods o f toilet training of the young. In secret, some of the youth will meet and emulate some of the old rituals. Some will get butterflies in the stomach, and believe they have opened a chakra, have arrived at the oneness of nirvana, are psychic doers. The scenario of the transit from the more mystical consciousness

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to a more ME-I orientation will repeat itself. We will lose awareness of the ME and the analog1 can then become like a jealous God- it can claim that no other consciousness preceded its emergence. But we were never intended to go from bicamerality (right brainedness) to a locked up left brain, and we are still very much emotionally-sentient humans, with more variations of affect not less. We are three dimensional, and that is both our adaptive quality and our source of process trauma. We must use a conscious process to grow up all three affect dimensions. Growing our I to cognitive maturity, where flexible broadmindedness and an ethical view on our own behaviors is our individual task, gives the positive directedness to our right to free will, to freedom o f self expression, and better features of our human nature. The positively directed I must accept that there is no arrival, that there is no permanent specialness to be attributed to individuals. There is, however, a rainbow of intelligence, skills, talents, artistry, and even genius that must be free to maximize in potential for the benefit of the multicolored spectrum o f a forward moving society. As individuals, we can be distinct and distinguishable, appreciating our human range o f nuances and shades o f difference, without centering our worthiness around petty comparisons and artificial discriminations. Not by beliefs or acts should our T s be bound to sameness, else wise, we act as conformitybound joiners to a herding instinct. Neither can we only experience being separate and understand the meaning to existence. It is when we emphasize individual separateness that individuals can do and behave in ways which are incredibly cruel, horribly destructive, immature, regressive, antisocial, and hurtful (Rogers, 1961, p.27). For our I, freedom backed by ethical balance is critical. We must train our left brains to be reasonable, rather than focusing on rationality until it is self justifying misoneism (fear of the new and unknown). Reasonableness tells us that life, at its best, is a flowing, changing process in which nothing is fixed (Rogers, 1961, p.27). Rogers (1960) I message is appropriate for all our ls to remember: I find I am at my best when I can let the flow of my experience carry me in a direction which appears to be forward, toward goals of which I am but dimly aware. In thus floating with the complex stream of my experiencing, and in trying to understand its ever-changing complexity, it should be evident that there are no fixed points. When I am thus able to be in process, it is clear that there can be no closed system o f beliefs, no unchanging set o f principles which I hold. Life is guided by a changing understanding o f and interpretation o f my process of becoming (p.27). It is our left brain that can substitute reasonableness for overzealous literalness and detailquibbling or premature logic in separating superstition from the genuine sentient experiences of the many. It is reasonable to believe that there are rainbows because many have seen the irradiating rays o f such, but rainbows are not very measureable. A tape measure has never been wrapped around the apex to measure circumference. A pot o f gold at the end o f the rainbow is undoubtedly a product o f Is imagination to go with a mystical feeling that a rainbow may give. But that does not mean that rainbows have nothing to hide.

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Ethical inquiry and reflection help us define reasonable. Ethical inquiry involves duties, obligations, and rights. Questions that reflect a positive imperative approach o f oughts for our I behaviors include: What rights must I honor in others? What rights are mine? What can I demand regarding justice or freedom or dignity or privacy? (Andolsen, et al. 1985, p.268) Answering these questions must be done in multi-layered stages that comprise: 1Reflection that includes data gathering; getting wisdom from a variety o f sources; anticipating future implications o f alternative possibilities; choosing actions while keeping in mind the ethical distinction and consideration between moral norms (justice) and social strategies employed to meet those ends. (Both need to be weighed out in ethical frames o f good of the individual versus good of the group); 2) Reflection that offers the opportunity to ethically review the impact o f our history and our envisioned world view, on our metaphysics, or vision of life. It forces us to introspect on our cultural assumptions and to widen our vision of reality; 3) Reflection that involves questions like- How do I know what I know about reality, about humans and their status in the universe- this allows us to deal with the meanings o f moral concepts within a developing cross-cultural consciousness (Andolesen, et aim 1985, p.272-276). Forcing our mind to cognitively broaden in perspective may be the work o f the separate I, but if we are going to construct innovative social nets that provide more emotional sustenance and support, we also need relationship ethics. June OConner suggests that relational ethics can involve mights and coulds as well as oughts. Relational ethics require ongoing thinking about: What kind o f person do I want to become? What kind o f society do we want to become? Can we redefine power (and encourage be-power metamorphosis in constructive and creative ways?) (Andolsen, et al, 1985, p.268). Interpersonal relations in a developing MYSELF mode begins with enhancing our social sensitivity. Social feeling for others is the experience o f a sentient antennae reaching outward, prepared to be both attitude responsive and emotionally responsible for the social nets of which have become a part. Ethos like continuity and harmony must be ethically bound to such relational experiences. Social feeling remains too narrow if we bind it to romance-idealism or to gunky if we place our entire MYSELF perceptual other directedness solely into a small family unit. Supportive nets where growth enhancement is possible are only MYSELF oriented when the bonds are sentient expressive, rather than belief bound. Establishing and maintaining frienships requires an investment and extension that we all need to work at with more gratuitousness and more fortitude. What both o f these mean to us is that as soon as we step outside of our small family units, and attempt to bond our groupings where specific beliefs (religious or political, for example_ are not the major glue, we begin to realize that we have entered into a cross cultural arena, where hard

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process work is a requirement to make the social nets come to life in sustaining and growth enhancing ways. Somehow overall good of the group ethical frameworks must become paramount without encouraging growth impediments to the creative impulse of individuals or oppressive or meddlesome norms that serve no real MYSELF purpose. It also demands o f us ethical reflection that looks to develop a unified strategy and movement among all the victims of dominant class ideology and economics without minimizing the actual differences among the different groups (Andolsen, ed., 1985, p.30). Cultural diversity is itself a rainbow with many allegorical messages to be learned for the MYSELF side o f the three dimensional human. As there are four ways of perception and emotional experiencing on the mid-wheel ME, that are each equally valid and necessary to gain a complete holistic understanding, cultural differences also teach us wide ranging perspectives and radiant coloring with which to view reality. The worlds people are their own human kaleidoscope, or cultural mandala. How drab would be the rainbow if it were only orange or only blue. There is no need to delude ourselves that we are spiritual if we lose the essence of sentient ties with others, the injunction to care, to be responsible to and for the whole. We cannot claim spirit and not ever experience the web or net of relationships. We need to leam the message taught by the Holy Women o f the Indian grandmothers, that all the people were her relations (Hungry Wolf, 1982, p.32). It is not sameness we should strive toward, but cultural ethos tolerance and emotional sentient-understanding of others. Sentient transforming mystical possibilities of the MYSELF are not usually healthy avenues to growth without sentient-connectedness to ever enlarging circles o f people. Interactions o f a cross cultural nature can not be done in an atmosphere of right/wrong, all or nothing, good/bad, either/or, or win/lose thinking. It requires a sometimes agonizing, sometimes hurtful, sometimes anger-producing process that is as sloppy and difficult, as it is ultimately growth rewarding. The current theory of prejudice for sophisticating ourselves is stages of cultural group identity. Cultural sensitivity in intergroup relations happens in potentially progressive stages for both or majority or dominant culture groups and minority culture or non dominant groups. In the Alpha group, Beta group schematic, if A group represents dominant groups, it can include depending on the type o f cross cultural interaction 1) Americans, 2) Whites, 3) Men, 4) Heterosexuals, 5) Non-disabled, 6) Persons o f more than two generations in the country. The B group can include depending on the type o f cross cultural interaction 1) Blacks, 2) Hispanics, 3)Asians, 4) Native Americans, 5) Women, 6) Gay or Lesbian people, 7) Disabled persons, 8) First Generation Immigrants, etc. We are all A group members in some interactions and B group members in other interactions. We will need to go through the A stages about those interactions where we have A group membership and B stages when we have B group status.

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The stages o f interaction for both A and B groups look as follows: Cultural Consciousness Transactional Model A Group______________________ Stage 1 Low Contact stage Cultural Sensitivity Stage 2 Traumatic Cultural Awareness Stage 3 Conflict Oriented Cultural Sensitivity Stage 4 Cultural diversity is valued/ social conscience exhibited B Group Pre-encounter i

Disintegration

Encounter

Reintegration

Immersion/ Emmersion

Advocate a)Pseudoindependent b)Independent

Intemalizaiton

The process effort to grow through the cultural consciousness process stages is necessary if ongoing effective communications are to take place between culturally diverse people. There are no easy answers or quick fixes to learning attitude-flexibility in our MYSELF. For A groups the stages are adapted from Janet Helms (1984). The stages have the features listed below. 1. Contact Stage- In this stage, dominant culture members become aware o f the existence o f B group members. They do not like to perceive themselves as racial beings. They tend to assume that racial and cultural differences are unimportant, or they perceive gender roles to be a result of biologic or normal differences. Majority value orientations are taken for granted as the way to see and be in the world. Behaviors and attitudes: believes that everyone is the same, or that the ordering is as it should be. Has a naive curiosity about culturally different people. Any encounters with a minority group member can be a minor crisis. Believes in the melting pot theory of assimilation.

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Typical statements: When I talk to you, I dont think of you as Black. I dont care if youre Gay, if you dont do it around me. Some of my best friends are members of your group. You think like a man. (said to a woman) According to Dr. Terrell Jones, the advantages to dominant culture persons staying stuck in the contact stage are: 1. One can feel secure (entitled?) about ones place in the world. 2. One can be an optimist about the future. 3. One is not burdened with past histories o f oppression. 4. One does not have to have deeper social concern for others groups if one hears no evil, sees no evil. The disadvantages are: 1. It is the ultimate in ethnocentrism. 2. One is naive about real cultural and social problems of others. 3. One tends to group culturally different people into broad categories or stereotypes. 4. One can be thrown into a major identity crisis, if the naive view of other groups is challenged. 5. Eventually this stance can make one unpromotable in many work situations, because this person says things that annoy others or are insensitive. 2. Disintegration Stage- In this stage, the person acknowledges that prejudice and discrimination exist and they are forced to view themselves as a dominant group member. Guilt may emerge as racial, cultural, religious, and sexual orientation differences become more apparent. Trying to find easy ways to feel comfortable again can make one defensive, anxious, and over self justifying. Behaviors and attitudes: -is concerned about unequal treatment o f others. - sees self as less prejudice than most other members of their group. - wants to be seen as an individual by the B group, and emphatically so states. -may attempt to protect B group members by paternalistic warnings of who to watch out for. - may over identify with the culture of the B group, trying hard to act hip. Typical statements:

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 I am not like most men, I am very sensitive to the concerns o f women. My parents are very prejudice but I am not. I am not responsible for the negative actions of other dominant group members. Most whites are prejudice towards minorities, but I am not. I am an individual, and want to be seen that way. Dr. Terrell Jones states that the advantage to staying stuck in this stage is: 1. one is aware o f differences, and can even think her/himself hip or liberal. 2. one thinks that all cultural or social problems can be solved by humanistic easy answers. 3. One tends to see ones self as more aware than other members o f the same group, and therefore gives oneself kudos. 4. One is open to reading new information and redefining old views, and tries to reach out. The disadvantages o f this stage are: 1. One is perceived as a naive bleeding heart by ones own group, while the B group may also not trust the liberal motive behind interactions. 2. One develops a dislike and often broad brush stereotypes for ones own group, without perceiving any similarities to oneself, or ones still existent forms of prejudiced behaviors. 3. One is easily hurt or offended when confronted with real differences by B group members. 3. Reintegration Stage- In this stage, the dominant member tends to blame the victim (minority members) for creating their own problems. They denigrate B groups and show a tendency to internalize positive attitudes about majority groups as victims o f reverse discrimination. (There is no such thing as reverse discrimination. There is simply discrimination, and it is possible for majority members to be discriminated against. Its occasion, however, is more rare than the whining). Behaviors and attitudes: has a why me?- why do I have to change? crank and whine attitude. Wants to focus (magnify) on problems associated with own group. Thinks that too much attention is being placed on cultural differences. Believes that B groups are over-sensitive. Demeans the struggle to improve conditions as political correctness.

Typical statements:

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 I used to hold the door open for women but if they dont like it, I just let the door slam in their face. Racism isnt the only problem; what about world peace. I believe that quotas o f any kind are wrong, Gay and lesbians have lots of money, so should not complain. blacks are just as prejudice as whites. if you want to be an American you must speak English. If people dont like this country, let them go live somewhere else. According to Dr. Terrell Jones the advantages to this stage for majority group members are: 1. Enhanced view o f ones own group. The A group never felt like so much of a group until it felt it had to defend against B group advocacy. 2. A belief in treating everybody the same is strongly verbalized, even if it comes from a siege mentality. 3. The level o f resistence to change means that change is already occurring within their belief-attitude-value configuration. 4. One gets attention and popularity as a good old boy who tells it like it is (which in no way implies that it is either truthful or fair). The disadvantages are: 1. One is subject to fanning to aliveness the ugliest of ones own human self. The ugly person within us may seek outlets if we are not careful. 2. So much emotional energy is taken up in self justifications o f ones stance, and blaming the victim, one is unable to find positive or creative solutions to personal or social problems. 3. One is perceived as a racist, (sexist, heterosexist, etc.) by B group members because one entitles themselves to verbally dominate intergroup dialogues as though an expert on B groups. 4. The same members of A group who pat the back of the good old boy will not think the good old boy is job promotable. 4. Advocate- This stage has two parts, because as dominant group members we can talk the talk without walking the walk. Therefore, there is a talk stage, before the walk the walk stage. A. Pseudo-independence Stage- In this stage the person accepts B group members cultural differences at a conceptual level and becomes interested in enhancing the understanding of racial, cultural and sexual orientation concerns. Behaviors and attitudes: -can articulate reasons for accepting B group members within ones work and social groupings.

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- has friends who are members o f B groups. -is cognitively broadminded and willing to read and hear new things. - believes that discrimination comes from uneducated persons. -belief in social change is not always backed up by advocacy behaviors in intense or confrontive situations. Typical statements: I accept B group members in our church and believe that we all should. Women have the same abilities as men. Racism and sexism are illogical and have no place in a free society. I am appalled to hear about violence against Gay and Lesbian people. The treatment o f the recent Cuban and Haitian immigrants is a disgrace to our American ideals. The advantages to the self esteem of this person are according to Dr. Terrell Jones: 1. 2. 3. 4. Ability to clearly articulate awareness of cultural and social differences. This person is perceived to be open and sensitive by B groups. Can provide leadership towards dominant group change. One has undergone an ethos conversion, and has a broad multi-cultural perspective.

The disadvantages are that the person: 1. Has not developed an effective means for regularly dealing with others prejudices. Tends to feel caught by negative norms in some of his/her own groupings, and keeps quiet. 2. Tends to be viewed as right and righteous by ones own group, because feedback to ones own group can sound patronizing. 3. Blames the system, but does not advocate creative alternatives. 4. Broadened ideals do not always translate into how to interact in conflict situations. B. Independent Advocate- This final stage is characterized by the person becoming knowledgeable about racial, cultural, gender and sexual orientation, etc. This person accepts, respects, and appreciates both minority and majority individuals, and works toward an egalitarian, and culturally diverse society Behaviors and attitudes: is not only broadminded, but an activist, changing attitudes within his/her own group, and in society. Seeks opportunities to involve themselves in cross-cultural interactions. Values diversity, and tries to manage conflict situations. Respects and appreciates cross- cultural interactions.

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Is knowledgeable about cultural differences, is patient through the difficult adjustments.

Typical statements: I am involved in fighting racism in society. I am a recovering sexist, but I must struggle with entitlement everyday. We are all members of the same global community. Discrimination against any group has a negative effect on us all. Oppression is wrong in any form to any group. According to Dr. Terrell Jones the advantages to this stage are: 1. Enjoyment of the exploration of differences, lends broad insights to ones own life. 2. Is tolerant of ambiguity. 3. Has a pluralistic (bicultural or multicultural) view of the world. 4. Promotes hope for a better future. 5. Has an inner security that is based on interactional experiences, not simply ideology. The disadvantages are: 1. Can be dismissed as out of the mainstream by those who resist change. 2. Can be labeled as too idealistic and thereby overtly and tacitly ignored by the conservative power brokers. 3. Doesnt understand the draw to easy answers of so many people, and therefore, tries to counter here and now frustration with abstractions about the future. (Model adapted from Helms, 1983, p. 153-164). The cultural consciousness stages that B group members go through are adapted from W.E. Cross, Jr. model (1978). The four stages look as follows: 1. Pre-encounter Stage- This stage is characterized by limited self-awareness along with a dependence upon the dominant group for a sense of worth. One identifies with the A group rather than the B group culture. One tries to be as much like the A group as is possible. Behaviors and attitudes: -attitudes toward the world and self are determined by the dominant groups logic. -one has dislike for ones own group norms, emulates dominant group norms. -one accepts stereotypes of ones own group as valid. -one believes that assimilation is the most effective method for problem solving.

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Typical statements: By blacks: If youre yellow, youre mellow, if youre black get back. Ive never been discriminated against, so I dont know why people are complaining. Dont use your native language if you want to belong. If they wouldnt act obvious, no one would know. (A gay about gays) We are all just people, why bring up differences. As a woman, I would rather work for a man. Anyone who works hard can make it in this society. The advantages according to Dr. Terrell Jones, are: 1. At least on the surface one is acceptable to A group members, and can mix fairly well. 2. Does not want to be burdened by past histories o f discrimination. (Hears no evil, sees no evil, and remembers no evil). 3. Gets positive rewards/strokes for being a good one o f his/her own group, or a credit to his/her group. The disadvantages are: 1. Has a very limited B group support network. They do trust him or her. Uncle Tom and other such similar characterizations are often made. 2. Tends to be unable to interact well with members of own group. 3. Has no effective method for dealing with discrimination when it occurs. It becomes a major identity crisis. 4. Has to have internalized self hate can be very negative to ones own group to maintain this stance. 5. Acceptance o f A group is sometimes contingent on criticizing B group members. 2. Encounter Stage- A significant event creates receptivity to a new identity. The person encounters his/her own culture either because o f negative experience by a dominant group member or by positive interactions with ones own group. Behavior and Attitudes: -intense search for own group history, identity begins. -begins to reinterpret all events from ones own group perspective. -experiences deeply the trauma of discrimination. -has hurt, agitation, depression in interactions. -reviews and reevaluates old views and taught norms. Typical statements: What Ive been told about the history of my group is not true. Ive discovered that my being black makes a difference to many whites.

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I was put down as a manager because I was thought to be both too emotional and too aggressive, when in truth I worked twice as hard as any o f the male managers. I met a man who was proud of being gay, it changed my life. (By a homosexual). The advantages to this stage o f awareness, according to Dr. Terrell Jones, include: 1. Develops an enhanced self-image from an emerging cultural perspective. 2. Is open to acquiring new knowledge about ones own group. 3. Is becoming aware of discrimination against own group and develops a gut sensitivity to put downs. 4. Redefines value orientations; struggles with what one should now believe. The disadvantages include: 1. Distances oneself from other B group members that are perceived as unaware, instead o f helping them. 2. Does not necessarily act against the perceived discrimination, but feels depressed and/or hurt by its existence. 3. Can become very upset about perceived prejudice in situations, behaving over defensive, but without effective change strategies. 4. Can exhibit an existential anxiety that whole parts of ones previous life choices may have to change, without any clear direction about where one is going. 5. Feels confused at times because one may still secretly want dominant group acceptance. 3. Immersion/Emmersion Stage- In this stage there is a transition from the old identity to a new identity with an emphasis on the destruction of the old identity and a glorification of the new identity. One is now very proud to be a member o f the particular B group. Behaviors and attitudes: Participates in political action, rap groups, seminars, awareness groups, etc. Undergoes liberation from the A groups world view and stereotypes. Behaves as though the A group is not very human. Confronts the system and speaks up often. Person feels an overwhelming attachment to her/his own group. Gradually both the strengths and weaknesses of majority group and ones own group become visible. Eventually bi-cultural ethos resolutions become possible again.

Typical statements: Hispanics have personalisimo and charisma that Anglos lack Black is beautifiil. Women are emotionally stronger than men

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Men act very pompous unless they want sex Only gay men can be sensitive Lesbians are the social conscience for a number o f reform movements in America The advantages to this stage according to Dr. Terrell Jones are that the person: 1. Is keenly aware and even anticipates discrimination, but has healthy anger rather than depression. 2. Will confront perceived discriminatory behaviors in people and in the system. 3. Is self focused, self aware and has a positive history o f ones own minority group. 4. Cleanses her/himself of the negative stereotypes she/he was taught. The disadvantages are that the person: 1. Tends to see most members of the dominant group as prejudiced. 2. Has negative attitudes about minority group members who are not knowledgeable about their own history. (Forgets their own growth stages). 3. Can seem unforgiving in situations where he/she perceives discrimination in dominant individuals (Can get more satisfaction from anger at other persons than from trying to make change). 4. Is perceived as too angry and is often ignored by the power movers. 4. Internalization Stage - The new identity is incorporated and the individual can renegotiate with the dominant group. The person has an expanded depth and resiliancy, and not only wants change, she/he proceeds to work toward that end. Behaviors and attitudes: -the person behaves as if she/he has inner security. -the person has compassion for all minority people and can transfer a values orientation to include all isms difference -the person demonstrates commitment, active participation in making social change. -the person sees the good will in others of the dominant group, and has friends in every group. Typical statements: Cultural sensitivity needs to be taught as part of the regular school curriculum. To be liberated as a black man I must also confront my own sexism If oppression is wrong, then it is always wrong, regardless of what group is the victim. We must work together against all obstacles to eliminate discrimination on our society. The advantages to this stage according to Dr. Terrell Jones are that the person:

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1. Can make the connection between her/his own groups oppression and the oppression of other minority groups. 2. Will develop positive strategies and actions to decrease discrimination and will speak up for every group or situation as warranted. 3. Has empathy for the stages of growth for both A and B groups. Will attempt positive education-oriented transactions to remedy difficult situations. 4. Is tolerant o f ambiguity. 5. Has inner security and emotional depth.

The disadvantages are that the person: 1.Can be viewed by ones own group as too concerned with the needs of all groups and not enough specifically focused on advocacy issues of ones own group needs. (Ghandi was shot partly because of this reasoning). 2.The person may overtly break unjust laws having determined oppressive regulations as unjust, and end up in jail. (Mandela in South Africa, as an example). 3.Can be perceived as the truest threat to the power elite, because of the ability to make coalitions work, and generate hope for social progress. An effort to character assassinate the person may happen. Effective interactions between A group and B group have to take into account the stages of cultural sensitivity o f the individuals involved. Contact stage minority group persons can only communicate effectively with minority persons who are in the pre-encounter stage. The communications can stay superficial with neither party wanting to see or hear through the others occasional hesitations or discomforts. A contact stage person will not be an effective supervisor or manger in business or government or human services. They will become unpromotable. This is the self interest pressure for why people should move from this stage. Suppose such a white person says to an immersed black person at work when I talk to you I dont think of you as black. The black person is going to respond with whats wrong with being black. I think of myself as black. The A culture person, albeit, very limited in cultural sensitivity, would be thrown off, because in his/her own mind a compliment was being offered. In the black persons mind an insult had been leveled. The white person then decides that the black person is hostile, and the communications deteriorate from this point. The work environment is no longer conducive to team esprit. The onus is on the A group members to grow. There is no such thing as simply dismissing the prejudices we have been taught. We must struggle with taught tapes. Dominant culture people are always a product of the majority group ideologies. Ideologies organize our fundamental interests, goals, and large portions of our social life. Ideologies are the cognitive reflections of our social, political, economic, and cultural position within the social structure. Ideologies are group based attitudes, socialization and later social interaction contribute to group specific ideologies o f and about men or women, lower or middle class people, Whites or Blacks, labor or capital, and so on (Dijk, 1987, p. 196).

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Intergroup communications require attention to the stages of awareness, in both groups, along with an effort to give people the opportunities and incentives to move through the stages. Too often, dominant groups prefer minorities to be in pre-encounter because they do not have to challenge their own status quo. As Toinette Eugene points out, however, The greatest dehumanization or violence that actually can occur in racist and/or sexist situations happens when a person of a rejected racial or gender specific group begin to internalize the judgments made by others and become convinced of their own personal inferiority (Andolsen, 1985, p. 131). A case could be that this violates the thou shall not kill ethos, if kill implies the spirit as well as the body. To move someone in the contact stage to the disintegration stage, as adapted from Camey and Kahn (1984), education needs to be offered but conducted in highly structured and supportive environments where confrontation and moralizing are avoided. Rather the emphasis needs to be on the disparity between egalitarian ideals and the effects of personal ethnocentrism. To move from pre-encounter for a B culture person, often requires positive role models with which to identify and the opportunity to hear new information. Usually the person is painfully thrust into the encounter stage by a negative interaction with a dominant group member. Malcolm X is quoted as saying, Do you know what they call a black PhD? Nigger!. When you realize that to some people you will always be a stereotype, it is very hurtful. Both the disintegration stage and the encounter stage can turn cultural awareness into traumatic lessons. For the person in disintegration there is guilt and discomfort that is often compensated for by over identifying with the B group behaviors. One young German American woman after reading about the holocaust started the process to convert to Judaism. White kids wore dashikas during the 60s, hip hop become popular in the white suburbs in the 90s. Another example is some young men on one campus who formed a men against date rape group, but in reality never left the womens center. They stayed hip to what the women were feeling, but didnt venture out to change the men on campus. After awhile some of the immersed stage women confronted the men, who in turn became terribly hurt because they had worked so hard to be sensitive. So often the well intended, but also self serving, liberalness o f this stage results in such confrontations. It is a traumatic growth step, and one we must all take, or there is no real interactive depth to our ideals. The encounter stage is also often painful and depressing as well as enlightening. To know that there is nothing you can do that will make some others see beyond the narrow confines of a prejudiced mind can elicit depression. It also elicits a kind o f existential angst. Many women in the encounter stage secretly worry that if they say out loud what they see, thus making it real, they wont able to stay with the men in their lives. As the first stages of cultural sensitivity are full of right/wrong thinking, the second stage is full of all or nothing thinking. We forget that we dont have to make quick decisions to follow our perceptions; decisions regarding major changes can be chosen over time. The emotional vulnerability in cultural interactions marks both A and B groups through these stage. Support to help people through the stages are also advised. Attitudinal barriers must be explored along with appropriate goal setting using a critical incident approach, role models and new historical

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information can create a miracle of self identity growth for persons in the encounter stage (adapted from Carney and Kahn, 1984). If we want to be a compassionate society we must incorporate black, ethnic and womens history and world view perspectives throughout our regular textbooks. How to create positive social attitudes in our children must become a theme. We must face the jaded and often cruel history of our past. In looking at how cultural racism is kept alive, we must examine those cultural values which underlie the formation of racist institutions, and examine the values, traditions, and assumptions upon which individuals are socialized to maturity (Jones, 1972, p. 116). The racist and sexist values become inculcated in our institutions (including our schools) which, in turn feed back into the cultural character. The culture creates or determines the nature of its institutions; the institutions socialize individuals, and individuals perpetuate the cultural character. Racism exists at each of these levels (Jones, 1972, p. 116). An excellent current example of reintegration stage thinking is represented by the growing number o f Americans who seem to feel their mother tongue needs protected. Represented by a group called U.S. English, a constitutional amendment is being advocated to make English the official language o f the U.S. The initiatives are obviously aimed against foreign language minorities, since the co-founder of U.S. English, John Tanton, wrote a 1986 memo expressing worry, that low white birth rates and high birthrates would endanger American society (Time Magazine, December 5, 1988, p. 29). Alice Walker (1983) noted in a visit to Cuba that the racism that was endemic in older Cubans is being educated out o f young Cubans. It is not instant eradication of habits learned over a lifetime, but the abolition o f everything that would foster those habits, and the creation instead of new structures that prevent them from returning (p. 212). However, in current Cuba, homosexuality is considered an aberration in nature. Alice Walker also noticed a scarcity of women writers (Walker, 1983, p. 209). Nonetheless, it shows that a society can reinforce whatever prejudices it chooses, as it can work to eliminate prejudices within societal structures. The importance o f history to social attitudes can not be underestimated. For group B, positive identity formation is effected by changing social attitudes. Groups such as gay and lesbian people have developed an integrated and positive identity based on a discovered history that coincides with new societal attitudes that has allowed these persons the right to dignity previously denied them (Coleman, 1982, p. 41). This particular group is still denied basic civil rights in much o f our country. In historic retrospect, the slow movement to invest in the AIDS epidemic, because the initial effected groups were not considered important is an example. The third stages are the most volatile and invite us to stay lodged in win-lose dialogues if we get too stuck. The reintegration stage is probably in its least insidious form familiar to the anger stage of Kubler Rosss stages of death and dying. The expulsive why me anger is a process step appropriate to the idea that we must let die the entitled comfort o f an old identity that was ethnocentric and non-egalitarian to make way for the growth o f a new identity that will be more attitude flexible and world view tolerant. Staying stuck too long in this stage makes us mean spirited as individuals and if fanned can turn the societal norms into an aura where fascism or other extremes can take root. More usually it exhibits as a crank and whine about things like

affirmative action which is misrepresented with factual distortion, magnifying one or two incidents, while minimizing all the counter facts. The immersion/emersion stage is also a process step involving anger. This anger, is the outrage of the victim, regurgitating out all the crapola she/he has been fed by the society about her/his group. We cannot develop compassion before we go through the cleansing rage stage. It cannot be avoided. Immersion means becoming totally involved and invested in ones cultural identity. Confronting discrimination in the system is a component part, which often makes this stage upsetting to dominant groups. Immersion is balanced by emersion, meaning a new self will emerge once freed by the righteous anger. At its most extreme immersed stage people may seem like zealots about their own cause. Immersion involves genuine sentient anger and is not like the corroding hatred o f helplessness that breeds violence, more visible in the encounter stage. Immersion stage people do not demonstrate cross group understanding. Carol Robb points out about feminists that there is not across the board agreement as to how this loyalty relates to loyalties to other oppressed groups. As an example, different loyalties are exhibited differently by feminists. Some radical feminists are loyal to all women, some only to other feminist women. Some have loyalties around sex-rolists or to all people in the vision o f sex defined behaviors being changed to personality/situation specific behaviors be they male or female. MarxistsLeninist feminist have loyalties to men and women o f the working class. (Andolesen, 1985, p. 232). Some exclude lesbians. Gay men can be immersed and still have race prejudice. Black men can be immersed and think sexism and homophobia are ok. Because immersed B culture people are in a cultural stage where backing down to the system feels like losing, they inadvertently help to facilitate the win/lose specter o f intergroup transactions. At the reintegration stage. A culture people give themselves permission to express full vent anger because they believe the B group is hostile. Such phrases as feminists are man haters fuels the hysteria. There is no history of large groups of women, whether they like men or not, either group raping and battering individual men, nor even effecting large numbers of mens life chances. There is plenty of history, past and present, o f the effects of women hating by men. Educating ourselves on conflict-resolution communication approaches, and encouraging self review o f behaviors are all helpful in growing people through these stages (adapted from Camey and Kahn, 1984). Reintegration and immersion represent a critical cultural conflict stage were societal growth ought to be encouraged by our national leaders. Instead of fueling backlash movements, humane and social betterment ideals must be presented. Politicians who live by the backlash vote o f A groups may swamp their own morality in the mean spirited and regressive torrent that can easily be incited. We have a long history of scapegoats and holocausts, and its sometimes easier to repeat our ugly mistakes than to courageously challenge people beyond their crankiness to a better quality society. Because fair and equal are not always synonomous, efforts to improve life chances for all needs instituted. It is when there is no hope, that B cultures are susceptible to ideas about violence as a method o f change. Martin Luther King, however, pointed out that:

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Violence as a way o f achieving racial justice is both impractical and immoral. It is impractical because it is a descending spiral ending in destruction for all. The old law of an eye for an eye leaves everyone blind. It is immoral because it seeks to humiliate the opponent rather than win his understanding; it seeks to annihilate rather than to convert (King, 1950, p. 64). In too many places in the world, conflicts are leading to many blind people. The fourth stages are what a socially mature culture would urge its people to strive for in their cultural character. The independent advocate stage for A culture people comes in two parts. Many people get to the pseudo-independent stage and have within themselves a broadened and emerging cultural consciousness. This is not enough. White people must be involved with helping other white people recover from racism. Men must help to convince men that sexism is wrong. Pseudo-independent stage people need to become advocates. We need to urge people in this stage to become advocates within our own groupings (adapted from Camey and Kahn, 1984). None o f us can change the world by ourselves. Each of us, however, has a character responsibility to improve some small part of our human interactions for the better. Simply quietly speaking up regularly within our own groups may plant seeds that may grow in the future. Dominant culture persons, can become genuine social advocates. To be such a person is to be it simply because it is right. It is a gratuitous extension to the social net, which in turn may eventually encompass the spiritual transforming ties to our cosmic character. It involves not only ethical and objective thinking within our analog I but relational ethics that include growing our emotional/perceptual awareness of others. Our concerns for others can not stay just cognitive; they need to be deeply emotional expressions o f the best self each of us can. An emotional extending depth marks internalized B group members, as well. The movement from emersion to internalization is exhibited by the ability to have profound empathy for all victims o f oppression, not just ones own group. When Jesse Jackson was the only Presidential candidate to openly advocate dignity for gay/lesbian people, he risked the wrath of his own followers. In so doing, however, he followed the essence o f his predecessor Martin Luther King, Jr., who believed that the struggle for equality was not purely racial, that it is a tension between justice and injustice, and is not aimed at oppressors but against oppression. The aim is to elicit conscience, not racial groups (King, Jr, 1985, p. 65). The history o f different oppressed groups working together for social betterment does not have many examples. Angela Davis (1983) notes the most outstanding examples of white womens sisterly solidarity with Black women are associated with Black peoples historical struggle for

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education. She goes on to say that the mutual courage of the women who proceeded to teach black students - after the Civil War while facing mobs, evictions, stone throwing and arson demonstrated that sisterhood between Black and White women was indeed possible and that it could give birth to earthshaking accomplishments (p. 104). How easy it has been to tear such coalitions apart, however, perhaps typified by the post civil war era when Frederick Douglass urged that Black male suffrage (partly in response to the violence being perpetuated by white mobs) was more urgent than that o f middle class white women. His position was backed by the Republicans. After having worked in anti-slavery movement, Elizabeth Cady Stanton and others after the Civil War were absolutely opposed to Black male suffrage because they believed it would render Black men superior. This stance of womens suffrage but not Blacks, was backed by the Democrats (Davis, 1983, pp. 72-73). A vote for everyone coalition would have made a lot more sense, but it is often not the nature of oppressed groups to make such coalitions. Bancroft (1985) states that women and minorities are the first victims o f the cutback economics and ideology. But dominate class ideology aims to separate women from men, whites from non-whites, precisely because all those groups are being hurt (Andolsen, ed, 1985, p. 30). The major beneficiary of oppressed groups not forming coalitions is the power elite. Bell Hooks in writing about, the often contradictory attitudes in the black community toward gay/lesbians, notes that overt homophobia and negative attitudes expressed in the black community and in black churches is often balanced by caring relationships with gay friends and family. She suggests that black liberation and gay rights struggles are both undermined when divisions are promoted and encouraged ... Our struggle against racism must be linked to all struggles to resist domination, including the gay rights struggle. She goes on to state, however, that white people, gay and straight, could also show greater understanding of the impact of racial oppression on people of color by not attempting to make these oppressions synonymous, but instead show the ways they are linked but differ (Outlook Magazine, Summer, 1988, pp. 2425). One o f the critical ways that racism differs from the effects o f homophobia is that the very visibility o f skin color. Visibility effects equal access to jobs, promotions, housing, etc. Gay/lesbians, once known, may suffer from external sanctioning but the most emotionally painful aspects o f homophobia is that they can lose friends, family, and even children if they exercise the power to be themselves. Equality is the predominant value of the black civil rights movement, while freedom to live with dignity has to be the predominant value o f gay/lesbians. O f course, both groups also need the other value. The womens movement crosses over these two values, representing the need for equality on one hand, and freedom to make life choices on the other. It is the either/or thinking that warps us away from coalition building possibilities of the fourth stages. It takes courage to be in the internalized stage. An internalized B groups person must advocate in the world, like an inside outsider. In defining this term for women, Raymond (1987) said: the inside outsider lives in the world with worldly integrity, weaving the strands of feminist [feminine principle] wisdom into the texture of the world and paving the way for the entrance of women as women, that is, women on our own terms into the world ... (pp. 232-233). If

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generalized to all minority groups it means that groups have to define themselves through their own values but they also cannot make social change removed from the reality of the everyday dominant culture. For Black Americans, according to Toinette Eugene the African heritage allows people to comprehend spirituality as a life experience as well as a world view, and therefore sexism has no place within the seamless garment of authentic black religious experience (Andolsen, 1985, p, 132). She suggests that beginning with black men and women, a new theology of friendship must be proliferated. A theology of friendships means relationships which are mutual, community seeking and other directed (Andolsen, 1985, p. 138). This theology of friendships need to be proliferated throughout all of societies groupings, so that our social nets can be the supportive and growth enhancing vehicles where social change can be nurtured. Cultural consciousness stages are necessary transits in our growth as sentient aware and ethical beings. Relational ethics takes us out of the intellectual masturbation of the analog I and thrusts us into struggle with our emotional selves. Relational ethics can not work without new cultural assumptions, ie., that we can change for the better. Change means process, which means emotional struggle. There are no guarantees in the unknown horizons towards which we direct. Moving forward to the unknowable while up fronting our most genuine sentient nature in ever enlarging and extending ways is the central problem of courage and fortitude for all of us within our very behavioral-oriented culture. We fear extending to others, we fear to be different from others, we fear to be the same as others, we fear to add new ideas to our consciousness, we fear to experience the sentient struggle about our life choices, we fear to die, so we fear to live fully. We fear going forward. We place great importance on our false fronts, forgetting that our sentient ME person is the part of ourselves that is nurtured by affection bonds, that the emotional give-away has its own synchronistic perception-developing rewards. Indeed, simply discovering our sentient nucleus on the Mid-Wheel, has its own heightening sentient release from the social masks we wear. From the time we are able feel ourselves within our own sentient type we are on a path to selfknowledge. It is a journey that requires absorption of the sentient content of living, and the intimate give back o f an inner nature to some others. It is a journey full of temptation to find easy answers or the allurement to seek release and relief from the sentient struggle. Our analog I tape loops will try to fool us into replaying repetitive cognitive distortions and we will sometimes seek to tread water, pretending that the tide wont come in. As we individuate in our growing sentient nature, we will need others with different perspectives even more. And we will need others who can give us feedback on the times we stall, and the times we get carried away with our own imaginings or caught up in ideas of self-importance. As we sentient-link with others, we begin to feel something of their way of perception, and we further transform and grow. If we continue to sentient struggle with life passages, with intimacy, with affiliation ties within ranging groups and webs of relationships within which we find ourselves, we begin to comprehend the meaning o f being a rainbow warrior. The rainbow warrior accepts that she/he live a bridge life between what was and what can be; between a knowledgeable foot is her/his own cultural norms and a growing sentient

consciousness o f the cultural relativity o f all social norms; between the old ways that provide comfort and the emerging new ways that provide hope; between freedom o f self-expression and social sensitivity to others; between ethical action and being to becoming contemplation. The rainbow warrior accepts that self consciousness comes with learning new values and with the struggle to develop understanding across cultural barriers. The rainbow warrior lives each day with some giving genuineness, and with some willingness to try to go the next step, The rainbow warrior uses her/his sentient type in its vital emotional nature to act as mediator and moderator behind will to act, and to be self-aware behind willingness to submit to affectivity needs o f others. The rainbow warrior accepts the struggle, knowing she/he may never see the rainbows end, but nonetheless, draws meaning from what can be seen and sentient-felt. If individuals can energy-sentient grow and if emotional resiliency, depth, and breadth along with particular sentient-passages are part of our human character potential, then perhaps we need to direct as much educational attention to the personal intelligences o f humans as we devote to educating the left brain, much as Native American, Druid and other ancient cultures that preceded us were able to do. Living with choice and struggle will always be a part of our new found motif. Spiritual transformation may be an occasioned by-product o f sentient extension for some, and indeed some may have powerful or important visions that may have allegorical meaning for the whole. But we shouldnt relegate our own potential solely to the worship o f someone elses vision either. Emphasis should always be on our own becoming as a part o f the whole. We do not all need to be profound, if we are gratuitous and impeccable. If humans can develop their potential, each in their own way; each maximizing the potential of the I; each extending and growing in sentient ME ways; each learning more MYSELF sensitivity and cooperation with the net or web o f human relationships, while reducing attitudeprejudices to a lesser constraining dynamic; each seeking some purpose for her/his lives however significant or insignificant to the greater worlds scheme; each learning that living with feeling can gradually fade the fear o f dying; can we become a more humane species? Can we again have vibrant spirited elan within affiliation nets? Can we leam the joys o f true intimacy starting from a friendship base created by deeper affection bonds with each other? Can we create a new world view where the goals o f the individual and of the group leam some mutual interplay, where creative free will is tolerated within ethical constraints, and sensitivity to others, animals, plants, is an important aspect of social conscience? And what o f our institutions that have so outgrown our ideologies. They seem to control us, rather than we control them, The free enterprise picture of an honest businessman of capitalistic ideas are now grey-suited corporate-conformity structures. The social welfare mechanisms initiated by women social reformers are now giant government regulatory bodies. And we could go on. The very function and beauty of the cognitive left brain is its capacity for changing appraisal o f the social-political scene and, if ethically educated, it has the ability to be reasonable and fair, to seek social justice for all its citizens. One ethical model for evaluating distributive justice can be summed us as follows: 1. Each person has an equal right to the most extensive basic liberties compatible with similar liberties for all;

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2. Social and economic inequalities re rearranged so that they are both: a) to the greatest benefit o f the least advantage persons, and b) attached to offices and positions open to all under conditions of equality of opportunity (Velasquez, 1982, p. 85). We add a third point. It inhibits our own sentient development when we distance ourselves from the social needs of others. It takes more energy to blame the victim than it takes to be a sentient contributor to humanistic remedies. In a cosmological sense, we are all bound together by the same life force string. To have whole populations starving means that as a human family, we pay a metaphysical price. Our price when we attempt not to care about the state o f the human condition is that a collective mood of alienation puts an anemic pallor over our vibrancy and we lose our own way in a maize o f anesthesized numbness. Distributive justice must consider the values of freedom and equality as components in balance with neither getting too far out of context with respect to the other within our social policies. These two values provide a: Comprehensive, two dimensional model for describing all the major variations among various political orientations. Picture, if you will, the four points of a compass. The north pole represents those groups that place a high value on both freedom and equality, such as liberal democrats, socialists, and humanists; the south pole represents those groups that place a low value on both freedom and equality, such as facists, Nazis, and Ku Klux, Klan; to the east, on the right, are those groups that place a high value on freedom and a low value on equality, such as the John Birth society, conservative Republications, and followers of Ayn Rand; and finally, to the West, on the left, are those groups that place a low value on freedom and a high value on equality, such as the Stalinist or Mao types of Communism (Rokeach, 1973, p. 171). Whenever one o f these values far outweighs the other there is a negation of distributive justice in a free society. If we think o f freedom as representing the atmosphere for maximizing the potential o f the I part of ourselves and equality as an important component of being with the wholeness, harmony, and continuity of the MYSELF side of ourselves, we see why these values must both be encouraged. We need flexibility to juggle within events to maintain a pendulous balance for we need such balance even within ourselves. We must purge the idea from ourselves

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that such values are static and that there is a fixed attitude-ideological mode that is always societally applicable. There is no reason why the idea of free will balanced by social conscience cannot be absorbed into our institutions, as well as into our individual lives. There are clear signs that authoritarian, reactionary trends are growing - in religion, in politics, in education, in philosophy, and in tendencies toward dogmatism in science. When people feel threatened and anxious they become more rigid, and when in doubt they tend to become dogmatic; and then they lose their own vitality. They use the remnants o f traditional values to build a protective encasement and then shrink behind it (May, 1953, pp. 153-154). However, side by side with the power paradigm based on autonomy and domination has been another paradigm: a society base on creativity, freedom, democracy, spirituality that can create a web of reinforcement for leadership comfortable with uncertainty, heightened public awareness of the contradictions of the power paradigm, exciting models o f new lifestyles, appropriate technology, techniques for expanded consciousness and spiritual awakening (May 1953, pp. 153-154). Ferguson (1976) states: All beginnings are an invisible inward movement, a revolution in consciousness. Because human choice remains sacrosanct and mysterious, none of us can guarantee a transformation of society. Yet there is reason to trust the process. Transformation is powerful, rewarding, natural...Perhaps that is why the transformed society exists already as a premonition in the minds of millions. It is the someday of our myths. The word new so freely used (new medicine, new politics, new spirituality) does not refer so much to something modem as to something imminent and long awaited...The new world is the old-transformed (p. 412). It is part of the history o f humans, and it can be part of the vision o f the better future that a society can encourage growth and renewal in its members (Ferguson, 1976, p. 412). Most difficult may be the relearning a new balance between act-power and be-power; between respect for the rights o f others and responsibility to others; between self-worth in the I and role-purpose in the MYSELF; between what demands courage and what demands fortitude. These are only a partial summing o f the opposites of the male principle and the female principle, both starting as something within us and too often ending up in some warp of consciousness between control over nature and harmony with nature. Freeing social roles is merely a beginning o f a very difficult struggle. The female principle/male principle was perceived as part o f any transformation ideals by most ancient wisdoms and religious, as follows:

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According to very old wisdom, selfdiscovery inevitably involves the awakening of the traits usually associated with the opposite sex. All of the gifts o f the human mind are available to the conscious self: nurturance and independence, sensitivity and strength, if we complete such qualities within ourselves, we are not as dependent on others for them. Much of what has been labeled love in our culture is infatuation with, and the need for, our missing inner halves (Ferguson, 1976, p.389). The consciousness warp, however, is not easy to combat. The summing Western ethos o f control over nature: Has provided us with a material prosperity unequaled in our history. It has also created unparalleled environmental threats to ourselves and to future generations. The very technology that has enabled us to manipulate and control nature has also polluted our air and waterways, exterminated or endangered entire species, depleted our natural resources, and defaced the landscape (Velasquez, 1982, p. 174). Harmony with nature implies the adoption of an ecological ethic not only based on the idea that the welfare o f humans depends on the well being of our ecological systems but also that the entire environment system has a right to have its integrity, stability and beauty preserved (Velasquez, 1982, p. 189). Like balancing our own I with our own MYSELF, some ongoing dedication to struggle between opposing needs (economic productivity versus environmental protection) must become an ongoing conscious part o f the choices we make without insistent ideological either/ors. Quality life needs to become as important as quantity life. The ethos of control over nature versus harmony with nature has impacted on our human nature even more directly. The mysticalfspiritual nature of our MYSELF side cannot flourish without cooperation, wholeness, and continuity within sentient-tied groups. Mixing up dreaming art gifts o f the human potential with ideas of control over nature has created the idea o f psyche-threat as a distortion of the feminine principle and has resulted in some attempt to destroy be-power altogether. The masculine principle o f human nature, representing the value of individuality that demonstrates the exercise o f free will, has too often been beleaguered by conformity beliefs, allowing for physical aggression and cognitive narrowness in the name of good and right.

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Our modem version o f the warp is our idea-superstition about being rational. We have become in the words o f William Blake, squint-eyed rationalists, peering through the narrow chinks o f a single vision, unable to, See either miracle or prodigy: all to us is a dull round o f probabilities and possibilities; but the history of all times and places is nothing else but improbabilities and impossibilities; what should we say was impossible if we did not see it always before our eyes (Klonsky, 1977, p. 17) As a culture, we must come to understand the concept of paradoxical logic, and that we can perceive reality only in contradictions, and can never perceive in thought the ultimate realityunity. Intellect can lead us to knowledge, it can keep us balanced and reasonable, but it cannot give us the ultimate answer. The only way interpersonal and intrapersonal truths as ultimate truths can be grasped is in the act of experiencing (Fromm, 1956, p.65). What o f our religions? The problem between what is taught... leads to the paradox of a church disseminating truly religious values, ... but unwittingly communicating antireligious values (Rokeach, 1980, p. 194). The strain between belief and practice is what has caused so many atrocities in the name of a God. Perhaps greater social conscience will modify our extrinsic need to make our own Is permanent, via religious ideals that allow for bigotry to flourish. Religious faith or practice like prayer cannot be called good or bad in themselves. The question is, rather, how much the belief or practice is, for the given person, an escape from his freedom, a way of becoming less of a person; or how much it is a way o f strengthening him in the exercise o f his own responsibility and ethical power (May, 1953, p. 176). We sometimes lose the grasp o f the concept that freedom begins as something within us. The basic step in achieving inward freedom is choosing ones self. This strange sounding phrase of Kierkegaards means to affirm ones responsibility for ones self and ones existence (May, 1953, p. 145). Part of the difficulty is we want our religious leaders to appear pompous and godly. We probably need some imitating clowns for our religious services, similar to Native Americans. Although the clown, by causing people to laugh at shamans and other religious authorities, might appear to weaken the very fabric of his societys religion, he revitalizes it by revealing higher truths (Tedlock and Tedlock, 1975, p.109). It is not the shaman nor the ritual but the experience to the individual that reveals truth.

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To be open-minded within religious belief frameworks that give comfort and hope and some familiar structure for orienting ones spiritual as well as ethical development requires a look at value clusters. Dr. C. Gratton Kemp: Isolated two kinds of religious minded students ... One group was open-minded and tolerant, the other group was close-minded and highly prejudiced ... Both groups ranked their religious values highest... In the close-minded group ... political values were second and economic values third (Rokeach, 1980, p. 195) The last group seemingly uses religion for an extrinsic purpose, with various studies demonstrating that such religious people are on the average less humanitarian, more bigoted, more anxious. When we are taught to make definite distinctions between we and they, between believer and non-believer (Rokeach, 1980, p. 193) we restrict our social sensitivity, our sentient ties with the whole, and as a consequence our own spiritual nature. The intrinsic religious person, in contrast, seeks a compassionate understanding so that dogma is tempered with humility (Rokeach, 1980, p. 194). In the name o f Christ, we often stamp out the Christ impulse as it continues through time, as follows: Christ came back to earth one day, quietly and unobtrusively healing people in the streets but recognized by all. It happened to be during the Spanish Inquisition, and the old Cardinal, the Grand Inquisitor, met Christ on the street and had him taken to prison. In the dead o f night the Inquisitor comes to explain to the silent Christ why he should have never have returned to earth. For fifteen centuries the church had been struggling to correct Christs original mistake in giving man freedom, and they will not allow Him to undo their work. Christs mistake, says the Inquisitor, was that in place of rigid ancient law, with free heart to decide for himself placed on man the burden of having what is good and what is evil, and this fearful burden o f free choice is too

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much for men. Christ respected man too much argues the Inquisitor (May, 1953, p.162). Too often our religious beliefs have turned us into the Inquisitor. When our beliefs replace our own struggle within our own sentient nature and distance us from social sensitivity, we lose our ability to live by value principles. Much o f mans anxiety, bewilderment and emptiness- the chronic psychic diseases of modem man - occur because his values are confused and contradictory, and he has no psychic core (May, 1953, p.152). The psychic core begins with the emotionally sentient nature o f the mid wheel ME. It is our psychological ego boundary, but it is also the vital sentient spark that is the spirit. Beliefs that squelch the spirit from growing always turn on their own valueideals and swallow them alive. Religious beliefs are helpful to many, when they deal with a central problem that no matter how important the content o f the values may be... what the individual needs... is the power to do the valuing... the inner capacity to affirm, to experience values and goals as real and powerful for themselves (May, 1953, p. 185). Even this is not enough. We must be prepared to grow our inner nature through expanding sentient awareness of others. If we do such, we will have a dilemma posed for us, the actuality of liking the non-believer, o f experiencing sentient-ties to those we have been taught to dislike. Do we believe our analog I or our positive emotion exhibited by our spirit? At root to this dilemma fostered by the differences between the what and how of beliefs, whether religious, or cultural, or political, is that understanding of harmony with all others has been lost along with the feminine principle. A medicine woman, teaching her prodigy, watched as her student piled up rocks to represent each belief that she held dear. The medicine woman admonished: You sit on those rocks as if they were eggs and you were a mother hatching them. You must see that you are not free because you will never leave your nest o f self-ignorance... There is one egg you would do well to hatch- the one that is in harmony with the Great Spirit (Andrews, 1981, p.84). If we do not begin each experience and everyday interactions with some self awareness as well as sentient-extension o f our primary sentient-type, willing also to recept others, willing to have ranging feelings according to the elemental process manner that our own sentient nucleus provides, we lose the vibrant, resilient, and mediating capacity o f the ME. It is the ME that naturally impels but also moderates our I choices, and naturally reflexes to stimulus blend our MYSELF for the greater good. A society can and should encourage sentient-experiencing and sentient-sharing as an emotional ethos that supports intrapersonal and interpersonal intelligence in its people. Far from allowing chaotic free

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for all emotiveness, such an emphasis on an inner sentient nature requires self discipline as well as heightened responsiveness to others. It is a frequent response to ponder the need for societal change with the question- what can I do? Indeed there is much to do and each person must unwind the active path that she/he takes towards manifestation of a better vision for society, each within her/his own developing capacities and interests. But we as a society must come to appreciate the meaning of essence continuity or we will bog ourselves down in our own effort optimism, following the American predilection for seeing the world in rather simple terms and ideally, evoking a simply cause and effect sequence to explain events (Stewart, 1972, p.67). When our initial efforts and cause and effect approached dont produce immediate magic, we fall back on neurotic tendencies which love to masquerade behind the imposing phrase, catastrophic world situation (May, 1953, p.218). We forget that being is also a source of power, which requires insight-realization that transcends time. No 'well integrated society can perform for the individual, or relieve him from, his task o f achieving self-consciousness (May, 1953, p.233). We cannot just do to make change; we must leam to submit, to be with and to be for as well. We must pause occasionally to cleanse and nourish our own inner well-being. We must listen for changes that require a new direction, or for purpose direction from the cosmos. The Africans believed the condition of a person mirrors the conditions of the universe, everything that affects the one has repercussions on the other (Forde, 1976, p.88). Ellen Herman notes that progressive political movements should be taking notes on what is so appealing about the recovery movement. Political leaders and artists inspire us with visions o f peace and social justice; activists discuss and strategize; foot soldiers do the work of getting us from here to there. Meanwhile we all have to get through the day ... Changing the structure of political power is not as possible, certainly not as meanful, when changing ourselves is absent from the agenda ... The reverse is true 12 step programs have helped people get through a lot of days. But they do nothing to decipher or change the larger context (Outlook Magazine, p. 12-13). Our living is a journey which we must teach ourselves to face with a double vision- one that looks to maximize societal betterment, but another that illuminates the ordinary in the struggle to act as our own teacher in sentient-evolving development as a microcosm of the macrocosm. The ability to self-evidence our growth steps can give us the knowing of essence destiny as part o f continuity via occasioned peak experiences. Mas low describes the features o f a peak experience as: The peak experience is intrinsically valued and does not need to be validated by the reaching of goals or the reduction of needs; during the peak experience the person is fused with the experience which occurs outside the usual coordinates of time and space (Stewart, 1972, p.37).

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1

There are many experiences which jar us out o f the quantitative, routine treadmill o f time, but chief among them is the thought of dying (May, 1953, p.231). Facing the idea o f death can put us into conscious awareness o f that which is truly vital about us and what is truly meaningful, and what has continuity beyond time. The internal way to face our death is to face the struggle o f living in sentient-real ways. We must have faith in our sentient nature and follow the road beginning with our primary energy type, as follows: An impassable road, once found is cut by ravine that extends to the ends o f the world. One must go right through. There is an impenetrable thicket. Go right through. Then there are birds making a terrible noise. Just listen. Then there is a place where phlegm rains down. Dont brush it off. Then there is a place where the earth is burning. Pass right through. Then a great cliff rises up, without a single foothold. Walk straight through. If you travel as far as this and someone threatens you with death, say I have already died (Tedlock and Tedlock, 1975, p.xxiii). Such is the vitalizing nature o f be-power that obstacles merely enhance the strength of purpose, and opposition teaches us becoming in ever transforming ways. Purpose may come to us, not as an answer, but as an allegorical message that teaches us that we are a part o f the collective stream o f consciousness, o f all that has been and will be in intent progression. It is a part o f each human life to have some reason to be, a destiny to unfold, a submission to greater kinship relatedness to all that we can experience and see. Destiny is part of the MYSELF side o f the three dimensional human, and as such, each of us carries some traces of collective history and collective consciousness. It is when we feel purpose that we transcend time and we lose our fear of death. It is part o f the human potential to mystically participate in the universe, as follows: As representations of the underlying processes of life and death and rebirth, o f the struggle of opposites and their- resolution, archetypal images in their multitude o f social and historical forms draw human beings into connection with the primary, most pervasive processes of the universe. The experience o f an archetypal symbol results in a sense of relationship to the interior workings o f life, a sense of participation in the movements o f the cosmos. The individual at such moments feels his individuality to be exalted, as though he were transported for an instant to a higher dimension o f being (Jung, 1973, p.83). We, thus, can experience what Jung called a cosmic character which when experienced is felt with a great intensity accompanied by a great emotional affect, and it brings an awareness o f a

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special light, a numinosity carrying a sense of transcendent validity, authenticity, and essential divinity (Jung, 1973, p.83). The compilation of our I efforts puts essence markings of how we have lived this life on our cosmic character. The Etheric MYSELF or cosmic character part of our being, in return, will occasionally press upon our ME to remind us of our collective intent and destiny in critical life passages or in particularized life occurrences. To accept that humans each have a deeper purpose, or a raison derte, is to also acknowledge that the essence-energy traces of what the archetypal Self has been and will be is part of the character-markings etched on the astral visage o f our MYSELF character. The cosmic character part o f ourselves presses the traces of sentient-recollection and recognition upon the ME in certain life occurrences and within some life passage transits. In a collective consciousness MYSELF way we each are part of our own character essence slinky, where past and future are only part o f continuity. Within this essence collectivity, we may occasionally experience the drawing potency of certain historical epochs, certain geographic places, certain events o f dramatic occurrence, or other racial, gender, ethnic, or religious/philosophic essence understandings that are otherwise not within our present life circumstances. We also carry universal archetypal images for our inner reflection, i.e., the child, the young woman, the young man, the wise old man, the grandmothers. Within our own cosmic character we each carry an internal rainbow that encompasses essence footprints in the sands o f time marking our previous journey. These footprints are not literal but we can sense that we vary from being very old in essence continuity to sprightly fresh in unmarked character, therefore, bearing symbols of far future revelatory imaging. This cosmic mandala o f culturally diverse slinky loops within our own deep unconscious can manifest within the dreaming arts and within some o f our deep sleep dreams. The essence o f the message always seems to reflect that time and space is relative; that there is a synchronistic aspect of deeper meaning to our individual lives; that we are a part of the universe. Which means that the reverse must also be so. All life forms must belong to the universal plan, all people are our relations, we are every race and every culture, and every human age, and part of many historical epochs, and interconnected to every actualizing human sentient experience in some intentful, albeit, allegorical manner, for so is the cosmic stream. And yet, purpose-destiny is not synonymous with predestined fate, elsewise, we would not be granted an equal starting vibrancy of an energy-type. We begin life equal in our spirit potential, and equal in the ME ability to make quantam jumps o f affect growth. The traces of knowledge from our own cosmic character seem intended to aid our spirit journey by impressing on us what has character-meaningful content, rather than supplanting the purpose of the spirit journey to fully live life. Thus, it is within the ordinary human experience to unfold the deeper reason to be of her/his summing sentient experiences. Without a developing ME, the ability to transmute this occasioned unusual MYSELF sentience to insightful mind-realization will be made difficult. The experience o f mystical participation, as part o f the human potential, has always been quivering with actuality in every human life.

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The distinctive note of mysticism is the fact that it brings religion into the closest contact, not with authority or formulas or traditions, but with the nature of [hu]man as [hu]man.. .No religion which contains mystical elements ought to claim, on behalf o f its adherents, an exclusive approach to the Divine favor, or, indeed, any superiority in the realm o f spiritual life (Gaskell, 1960, p.622). Why indeed should we believe that the Great Spirit, however personally defined, has institutionally racial, sexual, or creed biased policies, the outcome o f which would be clearly discriminatory? And from what value assumption can we claim the belief in our one God that we often profess to personally back us, even in our most material and self centered endeavors, as more socio-culturally civilized than the so-called primitive use of a multitude of archetypal images or animal representations to aid in mystical spiritual experiencing? And though it may help us to talk the talk to speak from our own religious or philosophic beliefs, when does such belief-language keep us from walking the walk? And does our spiritual be-power nature need to know the literal specificity of whats on the other side of the rainbow before we will struggle to extend the gift o f the ME inherent in our nature to meet that which can be mystically experienced? If we have had an inner emotion of responsive caring for others that vibrantly fills up and spills over in our particular energy type we already are sentient-aware of the mystery of the human potential. For love, hurt, sad, anger, joy and fear cannot be proven by an xray, but they can certainly be felt and experienced. A spirit energy in the body is part o f the universal human experience. As our own part o f the rainbow unfolds, we might only need to know that if we could jump up high enough, we could look down and see that the rainbow is a whole mandala; it makes a full Medicine Wheel, with a beckoning light through its center. There is a rainbow connection.

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CHAPTER X EPILOGUE
The following is a vision that my minds eye perceived on the other side o f the mandala. I do not know why the African grandmothers chose me to make the journey to this dream. I was not and am not particularly religious in any traditional or even new age sense. I had found deep purpose in conducting attitude trainings on women and minority issues. This led to many insightful awarenesses, which led to this vision, which led to research and writing o f this book to make the vision a here and now reality in peoples lives. I share the vision in the hope of sharing the rainbow mission.

TH E DAWN OF TIM E Luminous beings, all black women o f many hues danced in a circle in celebration. These ethereal magic women were the first humans, barely needing their physical bodies but to exhibit the beauty o f different hues from their auras of yellow, red, brown, and blue. They were divided into tribes, not by color hue, but by one of the four primary paths of perception. The grandmother carried the cause o f celebration in her arms. She stood in the circle lifting the twin albino babies for all to see. It is the new beginning, she communed telepathically with the rest, The prophecy says that from the birth o f such babies we may one day touch the stars without leaving our bodies. The Four Mother Souls have given the gift o f creative impulse. Amidst the joy, they could feel the crack of anguish break their luminous eggs for they heard the wail o f the four Mother Souls who knew that with the gift, space would be altered by time, and time would become harder to compress for their human daughters. One among the women felt her head seem to blow out with energy and separate from her sentient tie with the others. My mind and body are severed, she thought and the thought communed with no other. I can control destiny, she added in her mind, and her body felt a lustful desire for power, but her aura turned gray. The Prophecy begins, said the grandmother and looked through the one with separate thoughts. TH E FIRST MISSION The Grandmothers wish us to understand our bodies and our sphere better, announced the oldest o f the Mothers. By color hue you will be sent in different directions, each with a mission. The brown-hued sisters are to spread out in a protective arc around our mother continent. There you will keep alive the arts o f connection, illumination, and divination. The blue-hued sisters will fill our own continent and follow the way South, dotting the islands. You shall create rites that will generate paths back to the voices of the Grandmothers. The yellow-hues are to go East, and occupy the vast land mass, keeping alive the arts o f self-introspection and self-knowing as we change and grow. The whitehues, the albinos, will go North to seek wisdom - not just o f the Grandmothers, but of the

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existential present, for a new way of thinking shall be needed. The red-hues with the inspirational heart will go in every direction with each o f you, but they are not to stop until they meet each other in a vast land mass. They shall be chosen to keep the way o f the four directions alive, until the white sisters find wisdom then seek out their sisters on the far away land, for each will have a gift for the other. As the groups o f women departed, almost skimming across the ground, the wail o f anguish o f the Grandmothers could be heard but cosmic joy filled them at a new beginning. SEEKING THE MEANINGS Many thousand of years later, a council meeting was being held at the Center, the name for the magical spot in Africa where the great river began at the mouth o f the sacred dark mountain. It was here that the magic women from all over the sphere, as they called their planet, would meet in their dreams. The grandmother held up two new children bom: one with an unusual protrusion between her legs, and the other with a more clearly inset flower, but not unlike their own. Murmurs went through the women in attendance. Already they had noticed how their own physical resemblance was changing by color groups, as the auras o f luminosity settled more directly into their bodies. One woman from the yellow-hues spoke, Already some are losing their magic ways, and many of the other women nodded. They were changing, becoming less easily adept in ethereal ways but more inventive in the physical realm. But what could the birth o f those funny women mean? It is the gift of touch from the Mother, said the oldest red-hued woman. Yes, said the blue-black Grandmother o f the Center. It will be the beginning o f wondrous new experiences, but it also means we shall change, and perhaps some will forget how to seek the Center. That shall not happen, Grandmother, said the white-hued sister uneasily. Change must come, said the grandmothers, and their voices joined in a mighty wail.

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THE IMPORTANCE O F TH E STORYTELLER A great red star with a long burning tail circled our sphere, said the Storyteller to the children, and as the ashes dripped over all the tribes, the magic women were bom no longer. Instead were bom split beings with a dual nature: the receptive side and the creative side. Each of these begins was taught to know the power o f his own side o f the dual nature. The receptive split beings, by living and touching with each other could make the dreaming arts come to life; some could even see the Center where knowing begins. But they could no longer skim their way over the land to the Center with their bodies, for a frightening magic woman of many faces had refused to change, and she stalked the in between plane of existence of neither here nor there. The creative spirit beings were taught to be spiritual hunters, to find their own unique vision of how they were contributors to the whole, and some through inventive courageous acts could skim through the plane o f existence of neither here nor there. But they could not visualize the Center. And so the split beings respected and needed each others gifts to understand the whole. But an arrogant one o f the creative beings slew a deer one day without the proper thankfulness. Some of the receptive beings had to make a creative act to ask forgiveness of all the animals, and they banished the arrogant one from the net. A few o f the creative beings had felt the pain o f the deers death break open their chest. From then on, some of the beings would be aggressive and arrogant, not respecting the give -away, but in return a few of both sets of split begins would always be able to cross sides o f the dual nature becoming as the magic women for their tribes

THE PROPHECY ABOUT THE CENTER An intense discussion was proceeding over the bonfire in front of the temple that graced the mouth o f the river at the edge of the sacred mountain. The prophecy, which like all true divinations are riddles o f hope, not mandates of destruction read as follows: In the time o f the Trickster, after 10,000 completed cycles of the four seasons since the magic women left this plain and just preceding the first great cataclysm, the Center shall disappear before the eyes but only the temple will be gone. The one made o f four, that split to two, shall become eight; but at seven, the eye will reappear. The rainbow tribes shall split asunder but the children of unknown origin will find the gift of remembering in their hearts though they are blind without their sisters. Does it mean that some will not be able to energy transform to the other side if the Center disappears? asked a young priestess. She and others felt the first human fear of death. And it was that fear that made some willing to do anything to keep the temple intact, thinking that the sacred mountain was tied to the building, as was wont to occur when the Trickster played with those having individual concern for the survival of the physical form.

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GRATUITOUS EXTENSION OF THE SPIRIT TO OTHERS MUST WILLFULLY CHOSEN

THE ORIGIN TEACHER

OF

THE

FALSE

An Ethiopian High priestess waited for the largest gathering ever o f the best of the energy warriors. She had heard the stories o f the Great Cataclysm that destroyed the temple at the Center. Some no longer believed there was ever a Center, but she had dreamed of the mission of the rainbow sisters from the Center in her own minds eye. She rose in luminous glory, as spokesperson for the Grandmothers. Some o f us must choose to once more spread out in every direction, leaving behind the net that gives us comfort. It is with our physical bodies we will now seek our multi-colored sisters and their brothers, but our mission is to touch them with the pure gratuitous spirit o f selfless extension. Thus, the Voice o f the Black Goddess, the power o f the feminine, the dreaming arts were once again spread throughout Mesopotamia, Europe, India and even Asia and South America.

A woman assumed the role of diviner, copying the old ways, but she did not understand sub mitting to the Voice o f the Goddess. She, therefore, listened carefully to the dialogue in her own head, calling it the Wisdom o f the Mothers. She was pompous and pious with her trainees, teaching them kinesthetic energy rules. One o f the old line began to surpass the teacher, experiencing genuine visions. In a fit o f jealousy, the false teacher tried to push her, and fell herself into the divining pool. The student tried to save the teacher following the rules of kinesthetic magic she had been taught by the teacher. The teacher drowned, and the young woman wandered away from the tribe in confusion and despair.

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THE DEATH OF BABYLON BUT NOT OF THE MISSION The blind brown-hued diviner sat next to a small whirlpool in the marketplace of a thriving metropolis. Many women sisters sat around her, trusting her to interpret the many premonitions o f doom that each had had. She put on the serpent ornament, with its head protruding from her forehead, resembling the way to the eye. Babylon! Oh, Babylon!, We shall miss you for the way of the temple will gradually die, and you shall be swallowed up by one mighty wave o f the ocean, only 7,000 full cycles o f the seasons since we lost the temple at the Center. As the four became eight, the two will become three; free-will shall split from the soul. They heard the Grandmothers wail, but then the blind diviner added We shall still find all the rainbow sisters. And joy filled them all.

THE BIRTH OF THE SURVIVOR CONSCIOUSNESS

A Teuton man, dressed only in furs, stroked his shaggy beard at the meeting of the mens caucus at the fire. It is decided, he commanded. Fear shone in some o f the mens eyes, but an older warrior with wise eyes said, You will lose the way to the sacred mountain. The mountain has blown up at the top, said the fearless leader. The God of the Fire shall lead us. With others following he led the way to his own mothers shelter, pulled out his crude sword. Death to the Mother Rite, he roared, and his call would eventually be heard over all the known world.

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LONLINESS VERSUS ALONENESS The young Eskimo boy with the disabled leg had been left behind in the chaos and panic o f the thundering noise and darkness. He crawled his way to the top o f the ledge, isolated over the valley, unable to feel or move, for there were thousands o f tom bodies o f millions of animals jammed together that he had never seen before. A hopeless depression seized him. A crippled saber-toothed tiger crawled near. They looked each other in the eyes, and the boys heart deep in his chest broke in pain, for this sign o f sentient life, he could again feel alive himself.

THE IMPORTANCE OF HO PE The young woman huddled next to the wall o f the city, calming the children who could hear the sounds o f men fighting in the night. We must be very quiet, she cooed. She had bravely asked the imposing leader to go along. Mostly men would go, but many o f the leaders feared to leave their sons behind, and so she had been one o f the young women chosen to go. The terrible earthquakes, the reports o f floods, the hot ash blowing over the city had been seen as a sign from the Male God by these men. Tomorrow, the Godworshippers, along with many slaves would make their escape to a promised land. Her heart lightened. There was hope for the future.

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THE SPIRIT WILL

MISTRUST IN THE

NOT DIE
The children peered through the towers at the women spiritual leaders. They were unarmed, sitting on horses with their robes only worn at important rites. They awaited the homeless and blood-thirsty barbarians that were searing a path through the land. The men of the city had some weapons and were to guard the walls to save the children. The women believed that should they, as the leaders, be sacrificed, the barbarians would spare the others. The children crouched in comers, afraid to look when they heard the bloodcurdling sounds from the plain. One little girl hid inside the highest turret, as the barbarians fought below with the village men. It had been quiet, but then she heard the sounds of feet coming up the stairs. No longer afraid, she sensed the dead mothers and stared at them subdued but not vanquished.

SENTIENT BOND
The Indo-Indian women built a bonfire on the shore. They sat there awaiting the Aryan invaders who would come up the bay in small boats. They knew, for their dreaming arts had pictured the coming of the bush- faces. They were acting as sitting ducks, prepared to draw attention their way and meet sure death. The grandmothers and the golden calf artifacts were safely hidden in a secret passage in the other direction. One woman stood up, why wait to die when the old way cannot be saved. We wait, and we die, said a vibrant young one. There was a murmer. Im going to check the secret passageway, said the one of separate thoughts. Should we let her go? asked a young one. Yes, or we too shall lose the bond. The boats slipped up the river. The figure guiding them was the one with separate thoughts. In agony, many hung themselves, thinking the bond had been defiled.

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THE ORIGIN O F GUILT

DETERM INATION CANNOT BE KILLED

The Viking looked at his captive with admiration in his eyes. Many o f the Crete island women had run to the caves and were often tracked down, raped, and hanged. But this one had fought him tooth and nail. Shed make a good mother for his sons. But since they had set sail, she had sat completely still, with a faraway look. He made motions that he would not hurt her anymore, that she could be his wife. Suddenly she screamed a prayer, oh, Goddess! Dont leave me! It must be my fault, for I have lost the voice.

The young Chinese woman copies the secret manuscript in pain staking fashion, though it is forbidden. The scholars are no longer allowed to study or to speak of the old way. Many have been buried alive under the Great Wall. She hears the steps o f soldiers and hides the manuscript. As they take her away, she sees the determined look in a young boys eyes. She drops her quill at his feet, without looking left or right.

THE JOURNEY TO YOURSELF

The Fourth Wiseman, king o f a tribe o f blue- blacks, has made the long journey seeking the one of unknown origin who will teach the path o f the inspirational heart of the prophecy. He seeks for years unsuccessfully, when word comes of the death of such a leader. His heart breaks in an inner tube at the mid-chest. It is only then that he understands the meaning of the prophecy.

THE SOUL IS INVIOLABLE

The Japanese woman places the mats in the small garden. Her Samurai husband had violated her the night before. She recreates the memory o f his dishonor of her brought on by his jealousy o f her attachment to her garden. She sets out the weapons and says her final prayers. He comes into the garden. I will follow you through time, he promises. A body can be violated, but the soul cannot, she says and coolly picks up the knife.

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COURAGE AS A PATH TO KNOWLEDGE

WOMEN LEARN WILL TO ACT

A tall red-haired woman rides her horse to the front o f the warriors. The Celtic homeland of the emerald isle is under attack from the feared legions of Rome. The women had always participated equally in the games, and they were the leaders of the tribal council. But theirs had been a peaceful society until now. To fight was not the old way, but this was the existential present. With blood-curdling yells and swords drawn, the hatless women came charging down the hill toward the disciplined troops. At the sight of long blonde and red hair flying, the disciplined troops turned and fled. Beware the Banshees! they screeched in fear.

The handful of soldiers still control the narrow pass. They are running out o f arrows and begin to make slings with their tunics, from which they roll large rocks on the enemy. But it is a losing venture. Finally the two friends are the only ones left alive. They could try to run, leaving their wounded comrades behind. But they stood back to back with drawn daggers. They felt the courage pass between them to ease their fear, and they fought as one. The dead comrades seemed to cheer in their ears as they valiantly fought on. First one, then the other, fell. They saw the eye and walked to the sacred mountain together.

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THE SYNCHRONICITY OF INNER VISION AND SOCIAL CAUSE

KNOWLEDGE IS TAUGHT, BUT WISDOM COMES INTUITIVELY

The Abbess was well known for her many visions, including that the elements o f the universe were represented by centers in the human body. She and the other nuns recreated many o f the old dreaming arts behind the convent walls. The bishops were resentful, but the abbot was forced by the abbess popularity with nobles and peasants alike to remain silent. But now, he thought, she has gone too far. She was harboring the poor women, some known tax evaders, and she had even offered refuge to women slaves and prostitutes. But now, she spoke out against those in power. He sent her his dictate. Always sickly, she lay in her bed growing weaker, preparing herself to die. Social pressure mounted on the abbot. He was forced to relent. She got weakly out of bed and said, It is a good day.

The young Egyptian girl with the path o f illumination stood next to another older girl, watching as Hypatia, the head of the University of Alexandria where the womens wisdom of Africa was taught, rode her cart down the street. As the monks jumped her cart, the young girl turned shutting her eyes and crying. The girl said, Theyre cutting off her limbs! They both began to run consumed with fear. Stop! said the older girl, The message of the line must pass. She cocked her head in an odd position, but something ethereal touched the other young girl on the back o f the head. She was consumed with rage in her chest. In a vision, she felt transported to the large library. The many colored hues o f ethereal women appeared in a mist before her eyes, now open. Save the books, save the books, they chanted. Then she saw that great library would be burned to the ground and, with it, womens knowledge. But the vision of the ethereal women of all colors would stay with her.

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NOT BELIEF, BUT EXPERIENCE The mists of the Emerald Isle parted in the old womans minds eye to reveal the many age sets in training in the old ways. As she viewed the youngest group, she could perceive those who easily removed themselves from the bond with separate thoughts. They had become more and more prevalent, albeit, they were more adaptable to the many changes in the outside world. It cannot be stopped, she said to herself as her full chest bore the anguish of one who felt her lifetime of difficult choices to keep the Goddess ways alive and gone for naught. Then the young girls danced in a circle, and the sentient tie bound them as one, and to another and then to another group o f young girls singing in a nearby Christian convent. It is not belief that counts, but spiritual experience, came a voice to the old woman, who suddenly understood and so died at peace.

TRUTH IS IN THE STRUGGLE She was tied on the pyre, prepared to be burned to death. She had been not only a spiritual diviner, but also a woman of courage who had fought as a soldier. It was this that seemed to most offend her accusers, and now all seemed lost. She clutched her cross tightly, and then saw in her inner eye that she was but one o f many millions of women who would be so tortured and killed. And men who supported the spiritual way of women would be tossed on the flames as additional faggots, and the word faggot would frighten men away from their insides for centuries to come. So what is truth? She demanded of God. Truth is in the struggle, came back a voice.

THE IM PORTANCE O F HUM OR The woman doctor was well studied in the latest advances in the medical field but she combined them with mystical healing arts as well. But neither skill was enough, it seemed, as she filled up her large home with hundreds o f Plague victims that had sneaked to her place before the death wagons o f the church had come to their home to drag out the dead and often the sick while still alive to be buried in the deep, burning trenches. She worked around the clock for five days, ministering to all who had come. She sat down wearily and noted to herself that she had Plague symptoms. Well, before she died perhaps some o f the younger, healthier children could be saved. There was a pounding at her door, and church officials barged in. You are under arrest for heresy, they said. The woman healer laughed until tears ran down her face.

W HERE IS FREEDOM The stately Inca Indian priest sat in the small, dark room where he had been confined by the Spanish soldiers. His handsome face was etched with character, o f one who knew what the purpose of his life had been. He did not know that some o f the young Indian women used as slaves to attend the Spanish invaders had discovered the secret labrynth-like tunnels on the other side of the rooms where their leaders had been imprisoned. Late one night, they quietly made their way through to the secret opening that bordered near the priests prison room. As they opened the door, having distracted the guard and then giving him a sleeping potion, they rushed in to the priest. Hurry, they said, To freedom! The Incan priest smiled. I am free, he said and remained in the room.

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p r e ju d ic e m a k e s

PEOPLE STUPID The abbot sat in quiet repose as though meditating. He was observing the impassive face o f his young Chinese houseboy. We are all Gods children thought the abbot, but some races are more equipped. The Church had established a foothold here, and it now controlled the trade routes which benefited the wealth and status o f all the brotherhood. The abbot continued in his own thoughts, These people are obtuse, unable to give up their pagan ways to the one right God. The houseboy looked him in the eye. I shall miss him. The learning I have received, from observing the differences, he thought. It has given me a hunger to know o f the many ways and the many peoples o f the world. He turned and shut the door, and he unlocked the outer door as planned. He saw the Chinese warriors slip into the building. The English abbot would no longer be the oppressor. The young man felt no gladness. Gloom settled around him.

FATE VS. DESTINY? The grandmother put the sacred necklace around the young Native boys neck. It had been his decision to go. One o f their tribal warriors had inadvertently killed the young son of another tribe when counting coup. To avoid a battle and many deaths, this chiefs son would walk into the warriors camp of the other tribe. His fate was to offer his life for the other lost life. With his grandmothers wail still ringing in his ears, he encountered an imposing warrior. The boy stood proud and tall awaiting his death. The warrior grunted and threw down his knife. The boy followed him, prepared to be a slave; the worst fate o f all. The warrior challenged his own people to save the boy. There were three fights, and the imposing warrior won all. The boy was motioned to go to the tent o f the warrior. Destiny propelled me to interfere with your fate, sighed the warrior. Now it is my fate to be your slave till destiny frees me.

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TH E RAPE O F INNOCENCE

SPIRITUAL STRENGTH IN DEFIANCE The six Spanish women had been tried in the mockery o f the Inquisition. But they were lucky. Because of their political and economic status, they would not be tortured as so many women had been. They were only to be hanged. All six were experiencing a common rage that passed between them. The sentences were read as they stood on the platform. The bravest o f the six said, We defy you by ending it ourselves. And she leaped off the platform, strangling to death by the rope around her neck. The other five followed with the same defiance. As they died, all of their faces glowed as though they had seem through to greater meaning. A murmur went through the crowd.

The children were running led by those o f the Good Cause. Some were beaten when they struggled behind. One boy had badly twisted his ankle, but he must get up the hill with the others. They had been told that they were warriors o f righteousness, representatives o f the one true God. Running, running, must keep running, thought the boy. When they got near the top o f the hill, they were on the edge o f a Rocky cliff, the ocean battering below. th e boy kept running right over the cliff, his body crushing on the rocks below. Many children followed suit.

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FAITH IS SUBMITTING TO PURPOSE At a large gathering on the plains, Native people from many differing tribes gather in a large Medicine Wheel to discuss the new perils to their way o f life. For as long as they could remember, they had carried the truth of the four directions and the path o f the heart forward, respecting and living out the gifts of the spirit. A grandmother, a magic woman, spoke, Among the bush faces shall be the white sisters as foretold in our dreams. We must remember that all people are our sisters and brothers. A gun shot rang out, and the grandmother crumpled to the ground as the attacking bush faces brutally killed women and children as well as the men. A young girl lies next to the dead grandmother. They think she is dead, too. She hears a voice in her ear, You must seek the white sister out from among them. It is the prophecy, And then she heard the wail of all the grandmothers.

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