The Taming Power of Love

I am happy to announce that my new novel, The Taming Power of Love, is now available.  In this story I follow two young Lakota boys who lead the way to a total revolution of the heart.  This book has been a labor of love and committment for me as a writer–ten years in the making and my favorite story.  You can now order it at Amazon.com I am posting the first two chapters here tonight.

Chapter 1

February 27, 2003

Cuny Table, a tabletop mesa in the heart of Lakota country, is an unlikely place for a restaurant. The mesa itself is a survivor, having held its ground as thirty-five million years of wind and rain eroded the land into what is now the Badlands of South Dakota. On its high top are a few scat­tered ranches, fields of winter wheat, and a view so wide it feels like the floor of heaven. Sketched along the skyline to the west are the Black Hills; and on the northeastern edge surrounded by a few rough buildings is the Cuny Café.

Agnes Stands Alone, the owner of the café, has been there as long as anybody can remember. She is an old, square-bodied woman with short, coarse hair and eyes like dark marbles that seem to see straight through you. The regulars call her Unci, or Grandmother in Lakota. Most of them wander in not so much for the food (although the food is good) but for her company and the unusual tea she brews from plants gathered down in the Cheyenne River breaks. The old ones, especially, find Agnes’s tea eases their aching bones and makes the blood flow more easily to the toes. Oh, she makes no claims about her tea, but everybody who walks in gets a steaming cup slapped down before them with a brisk command to, “Drink up.”

The café, an old thirty-foot trailer, has been gutted, in­sulated, and made into one open space except for a back bedroom which nobody but Agnes has ever been in. The front has a single booth, two tables, and a plywood counter top covered with blue-flowered contact paper. Some strangers think the poor old trailer looks like a dislocated train car hooked to nothing, going nowhere.

Agnes never hesitates to give advice—or a solid scolding—when needed. But, more than the tea or Indian tacos or advice or whatever is on the menu that day (everybody eats the same daily special), the locals go to the café for Agnes’s stories. She knows all of the old Lakota stories. She knows the creation stories, the stories of Iktomi the trickster and the Seven Sisters who can still be seen winking down from the sky on a clear night. Her favorite is the story of the Second Cleansing when Unci Makah grew tired of the antics of her human children and tossed all but a few off her powerful body. According to the story, those She sheltered later emerged from Wind Cave as The Lakota People.

Agnes, however, doesn’t just tell old stories. Sometimes she tailor-makes the story especially for the person hearing it. For instance, once J.J. Runs At Night had a new colt so sick it couldn’t stand. Agnes told him a story about how a grove of young willows withstood the mightiest of storms by forcing their roots further into Unci Makah, Grandmother Earth. “Such smart, young trees,” she said, “to know just what to do.” By the time J.J. got home, the colt was running across the corral on four sturdy legs.

Another time, June Player’s daughter tried to die by cutting her wrists with the top of a tuna can. The poor girl nearly bled out before they found her. For this dangerous moment, Agnes told June about a small ant who had lost his place in line—until the wind blew a single grain of sand across his path, forcing him to turn another way. The next day, June’s daughter woke up from her deep, uneasy sleep talking about needing to find her place—before it was too late.

A while later, the girl began writing poetry and gave Agnes this poem written in a smooth, pretty hand:

In the greater scheme of things

Only she who sings,

And learns to play the wind,

Will ever grow wings.

Now I play the wind.

Agnes took a pineapple-shaped magnet, stuck the poem to her fridge and said, “Good.” After that the young girl began hanging around the café helping Agnes peel potatoes and wipe off countertops.

Of the nearly forty thousand residents of The Pine Ridge Reservation, at least half of them have been in the Cuny Café at one time or another, not to mention visitors from Japan, Switzerland, Germany, and many other places. Agnes keeps a guest book and feeds them all tea and stories.

On slow days, Agnes sits in an old rocking chair on the rough-lumber porch that the regulars had built for her five years earlier and lights her pipe. When it’s not in use, she keeps the pipe in a small, beaded bag hanging on a nail beside the screen door like a good luck charm. The bowl is carved red pipestone from a quarry in southern Minnesota. This particular stone, Agnes says, was once part of the Black Hills until it broke away and floated off during some ancient upheaval.

Agnes fills the pipe with a dried version of her tea, and while she smokes, she prays. Sometimes the praying takes her far off to what she simply calls “the other place.” The first time she visited this other place she had been only seventeen and drunk. Her uncle, a medicine man, had found her puking her guts out beneath an old cottonwood tree and taken her home and made her pray for three days straight without food or water. That ornery old man—he’d cut straight through her young spirit to the old woman already living there, and Agnes had never again been able to return to her ordinary young life.

Now, when the locals drive up Cuny Table to grab a bite to eat and find her sitting so still with the pipe in her lap and the spirit absent from her eyes, they know not to disturb her and simply tromp up the steps to help themselves in her kitchen. Occasionally, the praying is so complete, so per-vasive, that they find it impossible to cross her threshold and simply get back into their trucks and leave.

Agnes sees many things in the smoke curling up from her pipe; she sees the land, she sees distant places, she sees the beating hearts of the people, the breaking hearts of the people, the loving hearts of the people; and, sometimes, in the hazy curl she sees the old ones who once walked the earth but now watch from other realms. The old ones have stories of their own to tell, but Agnes never tells these stories to anybody except Bill Elk Boy.

It was one of these days, on the edge of winter, when Agnes cast her inner eye outward toward the weathered lands north of Cuny Table and saw the change coming. There, on a single square foot of dry, deserted earth in the Badlands, a thin line of dust rose up from a single needle-mark in the sand. Agnes watched the whorl of dust curl upward like the smoke of her pipe. It had no discernible color unless she used the very edges of her peripheral vision—and then she saw the palest of pink light rising from a dark horizon. As she watched, the pale moving spiral seemed to take shape, as if Creator was conjuring something from nothing, dancing dust into form.

When the dust settled, she saw the form of a woman   asleep in the sand and Agnes knew she had returned at last, the little one . . . the lost one. Two young boys were walking toward the sleeping woman.

When the glaze cleared from her eyes and she again entered this ordinary realm, Bill Elk Boy was beside her. He took the pipe, the bowl now cold to the touch, tapped it clean on the edge of his chair, slipped it back into the beaded bag, and said, “It begins, Agnes. Today it begins.”

Chapter 2

The two boys approached cautiously. From a distance Jed Forrest thought it must be a dead deer or that someone had dumped a pile of clothing out here in the middle of nowhere. He got closer, and his heart started thumping hard when he saw it was a person laying there on the ground—a lady. He and his little brother, Pete, had seen a lot of strange things out here in the Badlands—but they’d never found a body before.

Pete hurried ahead and was on the ground reaching out to touch the lady. Jed caught up to him and whispered, “Don’t touch her,”

“Why not?” Pete asked.

“Because she might be dead, murdered maybe, and we’d mess up the crime scene.”

“Oh,” said Pete. “But, Jed, what if she’s just sick and needs a doctor? We got to do something.”

“I know that. Let me think a minute.”

Jed didn’t know what to think or do. The lady was curled into herself as if she was cold. She wore nothing but a light jacket, jeans, boots, and no cap. He resisted the urge to touch her even though he’d told Pete not to. His dad was maybe fifteen minutes away—too far to hear them if they yelled—but Pete was right; they needed to do something. He reached for her wrist to see if he could feel a pulse. Her skin was warm and relief washed through him—she was alive. He pressed his fingers into her wrist and felt the thump, thump of her heartbeat. “She’s not dead, Pete.”

“Look, Jed. She’s waking up. Maybe you brought her back to life.”

“Shut up, Pete.” Jed dropped her wrist just as the lady blinked her eyes once, twice and then looked up at him. It was strange, the way her eyes wandered, looked up and down, and then finally focused on him. She shook her head and rubbed her face. Jed said, “Are you okay?”

“What?” she said quietly, still blinking and rubbing her eyes.

Pete squatted down and said, almost yelling it out. “She’s alive.”

“Hush, Pete. You’ll scare her. ” Jed stood up and looked down at the woman. “Are you hurt?”

She moved slowly feeling her arms and shoulders and then pushed herself up into a sitting position. “I don’t think so. No, I’m fine. Everything seems to be working.”

Jed looked around for something to explain her being asleep in such a strange place “What the heck are you doing here?”

“I . . . I don’t know. Where is here?” she asked.

“Sheesh—you don’t even know where you are? This is the Badlands. We thought you were dead.” Jed couldn’t believe it.

She smiled. “Well, I don’t appear to be dead since I’m sitting up. Who are you guys?”

“I’m Jed. This is my little brother, Pete. But who the heck are you?” Cripes, he thought, she looks like she just woke up from a little nap in her own bed.

“Give me a minute here, boys. I need to get my bearings. It’s been a very long night, maybe the longest night ever.” She planted her palms on the earth and dug them into the sand, as if the sand was going to tell her something she didn’t know. Jed waited.

The lady finally dusted off her fingers and said, “To tell you the truth, I don’t know who I am.”

Pete sat down beside her and crossed his legs. “She’s got nesia, Jed. You know, like when you can’t remember things.”

Jed said, “The word is amnesia, Pete.”

Pete nodded, focusing all his attention on the lady. “Or maybe you got picked up by aliens, and they dropped you here from their spaceship.”

“Aliens? Come on, Pete.” Jed poked him with his toe.

“Well, I saw a show once and there were these creatures from another planet and . . . .”

“Not now, Pete.” Jed tried to explain it to the strange lady, “My brother is—”

“Sweet. Your brother is sweet,” she said. “No, Pete. I don’t think it was aliens who left me here.”

“What’s your name?” Pete asked.

She rubbed her face and then scanned the earth around her. “Terra. My name is Terra.”

Jed wondered if she was playing some sort of strange game with them “If you can’t remember who you are, then how do you know your name is Terra? What are you doing here? And how did you get here?”

“So many questions for one so young,” she shook her head and shrugged. “I don’t know how I know, and I don’t know what I am doing here. Waiting for you guys, I guess,” she said. She looked around again and seemed to really see where they were for the first time. “This place takes my breath away. It’s so beautiful.” She gave her fingers a wiggle and then looked down at them as if surprised to find them working. “This is amazing, incredible really.”

“What? What’s incredible?” Jed tugged at his long, dark hair—hair he had not cut since his mom died.

The lady watched him, seeming to notice him for the first time. She looked from him to Pete and said, “Are you guys Indians?”

Jed nodded, “Lakota.” He was beginning to not like this game or this lady or the way Pete was staring up at her as if she were the moon and sun combined. “Pete—quit staring at her.”

“She’s pretty, Jed.”

“Oh cripes.” He resisted the urge to kick sand at his stupid little brother.

“Pete. Jed.” Terra said quietly, as if the names were sacred sounds. “It’s okay, Jed. Everything is okay, don’t you know?”

“What? What don’t I know?” He was beginning to dislike this word game. The lady reached out as if to touch him but he pulled back.

“How old are you, Jed?”

“Twelve.”

“Ah, such a good age.” She turned to Pete. “And how old are you?”

Pete grinned. “Seven. Almost. Next month.”

She nodded and said, “Perfect. Now, quit worrying, Jed. Never mind that I can’t answer your questions yet. I’m just so happy to meet the two of you. Really I am.” She stood up, pausing a minute as if to make sure her legs were working, and then she said simply, “Come on. Let’s go.”

“But . . . but where are you going?” Jed asked.

“With you and Petey, of course, since I don’t know where I am and it wouldn’t make sense to just stay here all alone.” She took Pete’s hand and then started off down the draw in the same direction from which they had just come.

Jed shook his head as he watched the strange lady and his little brother walk off like who-do-you-know. His head felt funny, tight and full, and he couldn’t figure out what was going on. There was no car or truck, no motorcycle or campsite, nothing to explain what she was doing passed out under an embankment, no clue of who she was or what the heck she was doing sleeping in the Badlands.

Jed didn’t like strangers, and he most certainly didn’t like strangers who called his little brother “Petey.” He let Terra and Pete get ahead of him. He was thinking about how, when they’d first found her, he’d thought she was dead, lying there not moving, like something tossed away. He’d felt for a pulse and just when he’d been about to run for his dad, she’d opened her eyes and blinked up at them. Cripes, that had given him a scare—like a movie—the dead one getting up again and again.

Except they didn’t all get up.

His mom hadn’t gotten up again. Sometimes they were just plain dead. He felt the familiar plunk in his belly that always came when he thought of his mom. “Dang,” he muttered aloud.

Now the lady and Pete were walking ahead of him like old buddies, and he had to hurry to catch up. He closed the distance between them. When he caught up, Terra put her hand out; and without thinking he took hold of it like it was a stick and he was drowning in a creek. The lady just smiled at him and suddenly his cheeks felt hot.

Something crazy is going on here, he thought, now totally conscious of her hand in his. In an eye blink, everything had changed. He looked at her, but she was staring forward, marching along like a soldier. When they topped the rise, he tugged his hand from hers and said, “My dad is this way.” He pointed off in the direction of the truck and they walked soundlessly down the dusty wash and up over the bluff.

She looked at him and said with a wink, “Lead the way, my man. Wither thou goest, there go I.”

“What did you say?”

“Relax, Jed. I’m only having some fun with you. Are you always so serious?”

“I am not so serious.” The lady stared at him like she could see right through him, and that made him mad. He turned and walked off.

Staying ahead of them, Jed led the way over the bluff and back down into another wash, following the tracks that he and Pete had made just a little while ago when the world still seemed together and they were just going off to collect sticks or cans. He could see their tracks pressed into the sand like fossils—yet it didn’t seem like the same path they had come down. Suddenly nothing seemed familiar. He looked around and it seemed like a movie with the volume turned up, like there was more of everything: more color in the sky, more softness to the sand, more insects buzzing in his ears, more yellow in the morning sun . . . more, more, more. It made him dizzy.

He headed toward his dad’s truck shaking his head, fighting a sudden weird urge to laugh and wondering what his dad would say about her.

Let him figure it out, Jed thought. Let him just go figure.

How Many Days, and How Many Nights?

How many
pages, how many
notebooks, how many words
and characters, how many mornings and
how many nights, how many pens with ink in purple
and blue and black and red, and how many bursts to organize
time, how many resolutions in the new year to gain discipline, how
many books read on craft and character, how many for the love of fiction
alone and how many ideas started and stopped, how many born full term only
to rest in isolation, how many sweet scenes, how many sad, how many sweet,
sexy flashing bright contacts and how many spirits whispering secrets into sand and sea
and deaf ears, how many children meeting other children, how many conferences
or contacts with other writers and how many web sites and articles and wishes
and dreams and tears of frustration and how many blank pages faced
bravely, cowardly, tentatively, and how many ‘ly’ words slashed
unceremoniously and how many times on my knees before
gods and great spirits will it take to claim my writing
and put it in the middle
of my life?

We are off this morning (in the rain) to do a Bead People Event in Pine River, MN.  I think we are having a monsoon. Torrential rains yesterday and through the night.  Should be a fun (wet and chilly?) day.  As we have finally begun to catch up with old projects, rebuilding our website and work on the house, I am beginning to turn my mind toward “what now?”  I am still amazed at how the Bead People make me smile.  We have quite a few events coming up, but I can’t see them being my mainstay.  I will be so curious to see if my urge to write comes back.  It has been oddly absent the past few years–as if the editor has moved into her chair and the writer took a walk out in the back yard and isn’t sure if she wants to come back in.  Between Tools for writing and my two books, The Lonely Place and The Taming Power, I feel kind of spun out.  Day after day I go out to the pile of clay in my yard and begin screening the dirt, mixing the mud, applying the mud as if I am in a trance.  It feels good.  It feels magical.  I’m working on the thicker infill coat and the mud goes on in fistfuls and builds out from the wall in one, two, three inch applications.  Once I have piled a bunch onto a small section of wall, I start to work it.  It is thick, wet, moving.  I actually feel like I am touching skin and there is a body beneath my fingers.   I soothe it and smooth it until it conforms to the shape and thickness I want, nice and even across a three foot section.  It is incredibly hard work and takes forever, and yet it pulls me into this earthy trance, forming the body of my house.

Writing?  Who cares.  That is kind of where I’m at right now.  I’d like to know the exact number of hours, minutes, days, weeks that I have sat with a notebook or on the computer or staring at a page working on a story.  Now that my favorite novel is out (Taming Power), I feel more settled on the matter.  That probably will not last.  That probably is not the truth.  One day, we shall see, I’ll be walking out the door and down the steps and a thought will come.  It might be a single phrase, a title floating out there with nothing to attach itself to, or it might be an image, a bit of action, and I will be off again.  But I don’t want my life to be about “wanting” something to happen.  I want to be.  I think I will repost my favorite little poem here since it relates.

Re-Visioning Adolescence and the Rite of Passage, Chapter 8

This is one of my favorite chapters.  I think it places a 911 call to our culture to pay attention and to begin to search for real solutions.  I’d love to hear from you.

Jamie

  

CHAPTER EIGHT

What Shall We Do Here?

 The first teacher I had in my study of the family con­stellation work was a German named Heinz Stark. For one year I followed his work in the United States, and I even did some organizational work for him. I always loved the way he would first face a client in a constella­tion group, look at them, and say in that strong German accent, “What shall we do here?” His query was so simple and non-threatening, so open-ended that we would natu­rally begin to allow for any and all possibilities to unfold as we entered the work.

So, what shall we do here? These are our children. These are the little ones we guarded, watched over, and nurtured as babes. Every heart should break when one of them dies because they could find no reason to go on living. Every heart should break when we pick up a newspaper and see a lousy three-paragraph article about a child who has shot and killed another child. These are not juvenile delinquents, not wasted remnants of a no-good society. These are our sacred children! In Lakota country, there is a saying common in ceremonies: Mitake Oyasin. It means we are all related. One could say we no longer live in tribes-or one could say the tribe just got larger.

I had a friend who, when she was feeling down or apathetic, would say she had the “why bothers.” Our society has had a bad case of the why bothers for too long. We have to solve the right problems and not dump endless resources into trying to solve the secondary problems that arise from not solving the true problem. But when it comes to adolescent behavior and develop­ment, we are like the blind men describing the elephant. One will say it’s a long, flexible appendage; another will say it’s a huge wall with a rough exterior. And while we are all attempting to determine the nature of the beast, we have an ever-growing population of angry, disillusioned young people who thirst for honest guidance.

We have traveled quite a distance in this book, you and me. We’ve wandered around Indian country, and we’ve taken a look at what is left of our mainstream rite of pas­sage rituals. So, what shall we do now? Let’s start talking, and figure it out.

 Mental Models and our Current Culture

A few years ago I borrowed my stepson’s car to run an errand. It was after dark and I only had to go to the store. At the time he drove a sporty silver Mazda with heavily-tinted windows. On my way home a patrol car came up behind me with lights flashing. I pulled over and waited until the officer had approached the car before I rolled down the window. I still remember the look on his face when he saw he’d not stopped a punk kid but a forty-plus grandma. I’d not been speeding or doing any­thing wrong. The officer stumbled awkwardly through checking my license and registration and then mumbled, “Have a good night, Mrs. Lee.” After parenting six young people through the teen years, I knew why he stopped me. He figured I was a young person up to no good.

Peter Senge (1994), a management consultant and author of The Fifth Discipline, said that in order to build a learning organization, in this case a learning society, we must challenge the underlying assumptions or mental models that flow beneath the decisions we make. Mental models, according to Senge, are “deeply ingrained assumptions, generalizations, or even pictures or images that influence how we understand the world and how we take action.” (p.8) He goes on to explain that most often we are not even aware of the mental models that rule our actions. They must be made visible.

 What are the cultural and social assumptions under­lying our treatment of the young? What do we believe? How have we constructed mental models that push our young out of our care?

 Several underlying assumptions are increasingly apparent. One is that being an adolescent has nearly become a crime in our society. The juvenile centers and jails are full of young people. The insurance companies penalize young people for getting a speeding ticket by bumping their insurance rates sky high. We look at the young with suspicion and distrust. A second apparent assumption is that adolescence is in danger of becoming a psychological disorder in our society. When a child does not fit within the tight parameters of “normal,” we diag­nose them as disordered rather than widening the parameters to help us understand them. A third assumption flowing under public attitudes is that young people are clueless. We need to take a moment and  challenge each of these assump­tions with great vigor.

 The Criminalization of Youth

One year at my children’s high school, security peo­ple were hired to wander the parking lots and to enter any open car to search for drugs or weapons. My son, Tom, said one of his teachers had left his keys in the car and the security guard brought the keys to the teacher during a class. The teacher was outraged that somebody would enter his unlocked car and search his glove box. He claimed it was a violation of his rights.

Periodically, the school goes into what they call lock down and all the students and teachers are required to stay in their rooms while the school is searched. The students have no idea whether the lock down is a true crises situation or a routine search.

We need to guard the rights of our children as we would any other innocent person and protest when they are harassed and invaded as if they are criminals. That officer had no real call to stop me the night I drove the little Mazda. He was just looking for trouble. I’m not naïve about these powerful energies that arise in adoles­cence, but I do object to making it a crime to be young. I believe that the harassment is worse for adolescent boys than it is for girls, but both are targeted.

What shall we do here? We could take notice in our neighborhoods. We could begin to challenge our own beliefs and assumptions about our young people. Are we automatically suspicious and distrusting of a person sim­ply because he or she is an adolescent? We should resist irra­tional fears and policies that treat our young as if they are up to no good.

Once when my son was in high school, he came home with a new ID card that he had to scan into a machine at lunch to make sure that he was on campus and not out there up to no good. We had a good laugh because the picture on his ID was not that of my son. Later, a security guard literally cut the pass off of him with a knife, and then sent him to suspension for not wearing his ID.   Can you believe that?

 Adolescence as a “Disorder”

There is a massive advertising campaign going on to put people on very expensive drugs for social disorder, uneasiness, sleeplessness, and on and on. Patients have literally entered the doctor’s office having made their own diagnosis and practically written their own prescription based on some cute television commercial. My teacher, Heinz Stark, once told me that “All diagnosis is a hypnotic induction.” Remember that we need all of the subtle signs and signals of the body in order to steer a course toward the life we want.

Our health care system demands we have a diagnosis in order to be treated, and so we have millions being diagnosed with one disorder or another. Children are the current targets of many marketing campaigns by the pharmaceutical industry.

A large percentage of the popular media have wholly accepted the idea that depression, ADD, bipolar disorder, and many other disorders are caused by chemical imbal­ances in the brain. This position is quicksand, unsupported by the data, yet we have all bought the advertiser’s message. The human brain, by its chemical nature, is constantly in varying states of balance or imbal­ance. Skip breakfast and you’re imbalanced. Get only three hours of sleep and you’re imbalanced. Worry about a test and you’re imbalanced. In fact, we are seldom, if ever, in perfect balance.

Peter Breggins, in his book Talking Back to Prozac, (1999)1 points out that all of these powerful psychotropic drugs have been tested on the normal brains of animals. Essentially, their effect is not to cure a chemical imbalance but to cause one. He tells a most surprising story of the original FDA chemical trials of Prozac. Breggins says that the popula­tion chosen for the FDA clinical trials was cleared of anyone with serious depression or suicidal tendencies. Additionally, no old people and no young people were included in the study. Additionally, the published results did not include the fifty percent of the tested population who dropped out of the trials because of the severe side effects. The theory that depression and other mental disorders are caused by a lack of serotonin in the brain is being seri­ously challenged by current research, but the public thinking has already drifted in that direction.

We have what amounts to designer disorders being created to establish a viable market for the drugs that are being designed. These drugs introduce powerful and extremely toxic chemical compounds into the fragile developing brains of our youth. It is a dangerous situation because of the vulnerability of child and parent alike. Having the problem identified as a disorder does some­thing to relieve the guilt parents feel that they have some­how done something wrong.  However, it stops all genuine inquiry into the direction of soul building and development.

What can we do here? Just say no. We can begin to take the signals and cues of the body and brain seriously, reading them for meaning and texture and discovering what language of the soul they speak. An agitated, depressed youth is a billboard. His symptoms don’t arise from nowhere; they come from something happening in the life around him. If a teacher bores her students, should we drug the student? Parents, adults, teachers, and the general population have an obligation to educate themselves on the realities of these so-called disorders and discover what is truth and not truth.

Adolescence is not a disorder. It is a natural and potent developmental age that carries the young person to the next place in life. They need guidance, support, resources, and challenges from the Elders around them.  They do not need to have those adults place the burden of a troubled society on their young shoulders.

 Adolescents are “Clueless”

A third trend that is on the rise is the social assump­tion that teens are somehow clueless. This damaging image is promoted and pushed on the ridiculous television programs and in the advertising that we have today. Movies with a deeper content like Good Will Hunting or Dead Poet’s Society are rare events.

One night my son and I were having the strangest conversation. He was about ten at the time. He said, “God is everywhere, right, Mom?”

I didn’t know what he was thinking about, so I said, “Yes, as far as I know God is everywhere.”

Then he said, “Well, if God is everywhere and in all things and people, do you think he ever gets crowded?”

His words entranced me. I thought about the under­lying constructs of what he was asking. Not only was he thinking about God, he was thinking about the ultimate comfort-or discomfort-of being God.

Young people are not clueless. True, they are given little opportunity to express or explore these higher realms of thought and philosophical inquiry. Like initia­tion, they hunger for it. They want to know how the universe is built, where they fit in the larger scheme of things and what, if anything, it all means. Is there Good? Is there Evil? Is there some omniscient operator some­where running this software of human life?

This deep inquiry is an example of the earthbound mortal self trying to extend itself into larger realms, into the unexplored and massive interior of unused brain cells that are the key to unlocking mystery, fostering under­standing, and extending the human capacity to create the kind of world we all want. Somehow we’ve very cleverly constructed a negative public relations campaign aimed at adolescents in our society. How could this be?

What shall we do here? We should think and speak well of the young. Rupert Sheldrake (1995), a well-known biologist and researcher, pushes us to understand more fully the power of the “expectancy effect” in scientific research. Study after study indicates that what the scientist expects, he is likely to find. The same is true of parents, teachers, and adult community members who deal with youth. This negative public relations campaign encour­ages adults to expect very little of our young people. Likewise, it encourages youth to expect very little of themselves-or the adults around them. This is a dangerous attitude that, sadly, produces results. If I expect my adolescent to be clueless, I’m likely to get what I expect.

I once joined a task force for a program called “WISE” (Wise Individualized Senior Experience)2 that creates a way for high school seniors to select, design, and undergo a program of their own making. The program, designed to beat the senior blues, is a mentorship and apprenticeship program that builds a bridge between high school and real life. As I got involved in our local WISE program, it became clear to me that we need more programs like this, and we need to intensify their efforts to encourage students to take charge of their educational pursuit and not sit like robots in a classroom. WISE students have built handcrafted canoes, worked with doctors, EMTs, and fireman. They’ve crafted programs for themselves that bridge the uneasy differ­ences between adolescent youth and the adults of their community. Both have gained from this experience.

We can build more bridges of this type. We can give each young person a chance to stand and be counted, to prove that he or she is not clueless and is, in fact, a deep well of ideas, thoughts, and resourceful thinking. The next time someone rolls his eyes as if he knows all about parenting a teen, simply say, “It’s the most wonderful part of parenting, to watch my young child become a man or woman before my very eyes. A miracle!”

When I entered the Master’s program with St. Mary’s University in Minneapolis, I was stunned by the learning experience they offered me. Rather than follow a set out­line of courses, I was encouraged to chart the course of my learning. I was told to “Do no busywork.” For two years I followed a program of my own design, trashing what didn’t fit or work for me, and adjusting my course accordingly. Because I could enter deeply into topics that were of profound interest to me, learning was easy. My courses were not slotted into categories but integrative, all encompassing, taking small side trips into topics that related to my main subjects.

With the internet and the need we have for inte­grated learning-the push to get the brain to access those marvelous frontal lobes-I see no reason we can’t employ this with students as young as sixteen. If I were asked to redesign the educational system, it would be in this direc­tion. Sadly, programs that allow a student to pursue his or her subjects independently are reserved for the “at risk” student and carry a stigma.

 Creating a New Public Relations Campaign for Youth

One day on my counter top I noticed that the large and pretty bowl of tomatoes I’d picked in my garden was swarming with fruit flies and had a bad smell. I gently began pulling the tomatoes out of the bowl and washing them under cold water. They were so beautiful. Sure enough, one large tomato had ripened too quickly and was causing the problem. With this rotten tomato I had to take serious measures (I threw it out), but the rest were still perfect. I also had to recognize that it was my own neglect of the bowl of tomatoes that had caused the problem.

It’s so important not to paint all young people with the dark brush and palette of a few unfortunate or trou­bled teens. This public relations campaign against youth must be contained and controlled by any or all means possible. We act as Dr. Frankenstein must have reacted when his creature first sat up on the laboratory table; “Oh my God, what is this I have created?”

Much of the problem-solving our society engages in has to do with trying to squash symptoms rather than resolve fundamental cultural issues. Rising rates of teen suicide, gang membership, violent crimes perpetrated by young people, teen pregnancy, overflowing prison and juvenile centers all point a hefty finger at the need for a lasting cultural change. We can’t afford to wait. Every year, the already-staggering amount of resources required by our society to deal with these overwhelming problems increases.

What shall we do here? A few suggestions:

  •  Allow a natural, strong image of the young person and his or her role in society to emerge and grow stronger.
  •  Listen more and stop blaming the young for what they did not cause and cannot change alone.
  •  Recognize our loss of power as parents, and stand again in our place behind and not against the youth.
  •  Offer respect and honor for their stage of life and not poke fun or ridicule them.
  •  No longer allow televisions and movies and maga­zines to create the common image of the “teen werewolf.”
  •  Give them their right place within our society.
  •  Challenge our social assumptions and redefine the normally developing energy of the adolescent as magnificent.
  •  Redesign our educational systems to encourage brain development and not stunt it.

  Adolescence is poetically layered with the language of the soul. The questions, Who am I? Where do I belong? and What is the cost of my belonging? lead to deep feelings. Sometimes these feelings disguise themselves as depres­sion, sadness, despair, anger and grandiosity. This is the stuff of soul building, the directional finder that leads the way toward greater integration and wholeness. The call of the higher realms of thought and being are the carrot in front of our cart. It’s important we not judge the disguised appearance of the soul’s deepest movements.

While researching the themes of this book, I stum­bled across another book by Pearce called Evolution’s End, (1992)3. Pearce is a thorough researcher and has been a favorite writer of mine over the past decade. In the pro­gression of his books, he has perhaps looked more deeply and holistically at human brain development than most other individuals. After writing The Magical Child (1986), he came back with expanded understanding of what he calls postbiological development-or development beyond biology-and wrote The Magical Child Matures. Evolution’s End extends his understanding even further. Pearce is always interested in what nature had in mind for us. What is her blueprint? What has been coded into us  regarding our own human development?

In the book on evolution, Pearce suggested that the brain is not just a processor but a receiver linked into larger bodies of information which he lightly calls “soup sources” that exist beyond the body. With proper growth and development and an adequate push from the envi­ronment, the brain can actually extend its neural receptors to receive information from these larger sources of information outside the body. This was the goal of tribal Elders when they took the boy to the mountain and left him there for three days without food or water. They wanted not a compliant, good boy but a young man con­nected with the ancestors and the realms of spirit and soul.

Initiation and the rite of passage are not only about contributing to the community; they are also about finding the powerful links between this, the mundane world, and the larger realms of spirit, soul, and the greater forces of creation itself. This moment of human devel­opment cannot be forced. It can only be prepared for, like tilling the soil in preparation of the later harvest. The opening of adolescence is the beginning of this moment.

 A Cultural Resurrection-Reinstating Initiation and A Rite of Passage

I never did build a rite of passage ritual for my daughters. As I’ve explained here, we took off on the trail of our ancestral line through the constellation work, sto­rytelling and initiation. However, I did slowly become alert to what I call “initiatory moments” in my adolescent children. In fact, as I think about it, it is exactly what I do for my clients and workshop participants. I watch for a soul on the move toward some new level and try to sup­port that movement whenever possible.

As parents, our job is to make them face the difficult questions head on. We can push them out when things get a little too soft. We can close the pocketbook quietly and ask them, “What is your plan for getting that car/trip/stereo that you want?” We can tip the balance scale of give and take back in our own direction-give less, ask (or demand) more of them. Additionally, we can get more involved in our communities and neighbor­hoods and speak up when the negative public relations campaign against youth gets too noisy.

I’ve asked many adults what they think about youth and they say such conflicting things as, “Age envies youth” and “Age idolizes youth.” It seems ironic: if we envy or idolize youth, why do we treat them so badly? Perhaps the truth of this is that we adults are clueless and uninitiated.

What are those dreams and visions that you had as a young person that are as yet unfulfilled? What is your greatest fear, and what could you do to test and challenge that fear? What is it that you long to be doing but are nto? What stops you? When I ask this of a group, I don’t allow them to use time or money as convenient excuses about why they can’t seem to bring about the kind of life they most want.

One of my spiritual teachers says that the only thing we can give to another is our own state. We cannot give what we have not obtained. We need to hunt our own whale. As adults, we need to look inward towards our own soul-building and our own development to find the gaps and fill them in like chinking in a log cabin. We need to discover our own sense of self, our own courage and responsibility. How can we teach accountability when lurking in our purses and pockets are credit cards maxed to their limits? How can we teach restraint and self-disci­pline when we overeat, over drink, and overuse the resources of this planet? How can we teach compassion and understanding when we so quickly dismiss our own young people? We must complete our own initiation.

In the current state of our culture, it’s as if the young people are to blame. Senge says that a common archetype of organizations is to “shift the blame” to another part of the organization. Have we taken the problem of our own lack of initiation and laid it on the shoulders of our youth? To challenge the assumptions that are breaking down the foundation of our culture and society, we need to look into the mirror to discover what fears and unre­alized longings are sunk deep into our own hearts. We need to strip down to a loincloth and a bare stretch of ground and have our own vision quest.

It has been my experience with clients, both young and old, that a step back is easier to make than any step forward. Forward movement takes a tremendous gather­ing of resources and great courage. When confronted with the possibility of bringing forth our brighter, higher nature, we are faced with a fear that is so universal as to send us running for the shadows again.

Initiation is not an event but an ongoing alchemical process. Each fear, doubt, and pocket of self-hatred must be brought to the surface and burned. We need to be purified and tempered in the fire of experience if we are to gain any strength of soul or self.

Do a personal inventory and be painfully honest with yourself. Ask yourself the following questions:

  •  Am I able to build and sustain intimate relationships with my partner or other people?
  •  Am I giving any of my vital energy to old angers, resentments, and relationships that have ended?
  •  Do I have work that satisfies all parts of me and supports me in the world?
  •  Do I have patterns that take me to the edge of something brand new only to pull me back again, and keep me in the old way of being?
  •  Do I have a future vision that extends beyond this week, or this month? What is it?
  •  Am I able to take the strength of my ancestral line on both my mother and father’s side? Do I respect and honor their fate without childish resentment?
  •  Am I a victim of circumstances-or do I have a sense of strength, power and choice in my life?
  •  What do I have to contribute to my culture, and am I doing it?
  •  Am I able to do my life without addictive support from substances, gambling, shopping, etc.?

 If your inventory reveals the uninitiated youth in you, consider that buried within your own soul is an unfin­ished child or adolescent seeking a way out. We find our way to those lost aspects of our Self by examining our darkest thoughts, our fears, sadness and grief, and the greatest yearning of our own heart. We don’t wander into our stored memories to uproot or remove them or to find whom to blame, but only to complete what may have been left incomplete so that we can re-engage our own initiation. We approach our past with respect and curiosity to discover what those hiding younger parts might want from us. We, essentially, initiate them.

Another revealing technique for self-discovery is to scan the qualities and characteristics in others that irritate and infuriate us. For instance, if your boss is stubborn and must always have her own way, perhaps you are stubborn and insistent on having your own way. If your four-year-old leaves his junk all over and it makes you crazy, see where your own junk is. This simple mirror technique asks, “How am I just like that person who irri­tates me so much?” It can sometimes be painful when we uncover our own flaws and weaknesses, but it is worth the effort.

Finally, don’t forget to discover and strengthen the parts of you that are vitally alive and burning like warm flames within you. Look to your own creativity, the sim­ple desires, the love of beauty, nature or music that sleeps within. I remember when my daughter had her senior picture taken we pulled my old senior portrait out and were both stunned to discover how we resembled one another. It was most shocking to me because I think of my daughter as pretty and very loveable. This was not a feeling I ever had about myself at that age. I’m not sure why, but I was never enough to myself: not thin enough, smart enough, ambitious enough. It’s a lesson I’m still learning as I continue my own initiation.

When I was in my early twenties I decided to attend a writer’s retreat to see what it felt like to be in the com­pany of writers. I was a closet writer and had been for many years, but I was afraid to test my tender talent before the eyes of real writers. For three days I went to the phone to register for the retreat. I’d lift the receiver only to drop it again in its cradle. It was awful. I was terrified that I’d somehow find the tiny flame of my desire doused by criticism. I spoke harshly to myself saying things like, “Who do I think I am, anyway?  What kind of a fool . . .”

The self-torture was terrible. Finally, like the seventh grade me who finally tried out for the play, I made the call and even entered a short story to be critiqued by the experienced writers in the group. I attended the retreat and was stunned (and elated) when the older woman who critiqued my manuscript called me an accomplished writer. And, almost miraculously, for the first time, I believed that about myself.

Initiatory moments require something of us. In all we have explored, the rite of passage must have a test or challenge if we are to win the prize of the initiation. We have to do that thing which scares us, which we think we are incapable of doing, which some nasty voice in our head tells us that we are crazy to even attempt. Go ahead and start that business, take that trip alone, go back to school, or take up that paintbrush. Just do it.

When we have done this, then we may, at last, have something of value to offer our young ones. The care of the young soul, whether it be our own or that of our child, includes supporting them through the anguished periods of darkness without judging harshly-and without automatically thinking that we must be doing something wrong as parents. This is a selfish stance concerned only with our own measurement as parents. If our children are in a dark moment of the soul, it may mean we have done it exactly right. In our deepest fears and longings are our greatest gifts. If we never turn in their direction, the gifts remain undeveloped and languishing. This can only lead to real despair and depression.

When we have attended to our own inner initiation, we could also consider what, in this modern society, is the whale we must hunt? From studying many of the futuris­tic books that predict the trends of the 21st century, we can see that our children need to be able to think freely with those little-used frontal lobes of the brain. Our chil­dren need to see beyond their own small world and to think holistically and systemically in order to better judge the effects of a decision in the moment. They need to be flexible, able to cope with changing economies, changing careers, and a constantly shifting global society. These are the whales that our children (and yes, we ourselves) must hunt.

When the twin towers of the World Trade Center collapsed during the terrorist attack, my son pointed out to me that the date of the attack was 9-11, the same num­ber that we use to call in an emergency. Tom was already looking for patterns that connect and speculating about what the larger meaning of this date held for our society. He was beginning to hunt his own whale.

 

Re-Visioning Adolescence, Chapter 7

When I looked at my “revised chapter” tonight, I didn’t like it.  I went back to the original chapter and decided it was much stronger and to the point.  So, in the endless schizophrenia of the writer, I brought it back. 

Tonight I am in a motel in Rushville, NE with meetings at Piya Wiconi scheduled for tomorrow.  All is well in the world.

Jamie

CHAPTER SEVEN

Five Levels of Human Spiritual Development

Years ago I worked in a juvenile care center and a young person, Scott arrived at the center when he was fifteen.  I had taught him years earlier in a diagnostic classroom when he was in third or fourth grade.  Scott had me mystified.  He was considered borderline retarded and looked and acted that way and yet, during his first few weeks in the center, a strange anomaly appeared.  Scott was into wires.  At one point I was walking up to the house and a loudspeaker wired to the roof of the house greeted me loudly.  I was afraid to talk anywhere in the house because our wire whiz had every room bugged.  I didn’t even know where or how he was finding the materials to do these things.  Borderline retarded?  It didn’t make sense. 

One night on a night shift, I took his cumulative file out and started sorting his life out piece by piece.  The file was thick.  Scott had two violent, alcoholic parents and a younger brother and sister.  When he was five, the family went into crisis and the kids were pulled out of the home.  Scott had tried to be Mom and Dad but couldn’t.  Scott was in preschool.  During this time his intelligence was tested by some “test giver” and found to be borderline.  When he entered school, he was placed in special education.  He had never, in ten years, gotten out of special education.  In the previous five years he had been in seven different foster homes.  He was amiable, friendly and a complete people-pleaser.  His primary goal, at fifteen, was to be left in the same foster home until he graduated. 

I could find no other test results in his entire file.  It appeared that Scott’s entire school career had been determined (or predetermined) by a test given to a confused, scared, unhappy five year old.  It made me furious.  I tried to take Scott to Alateen-the agency managing the care center would not permit me.  They said it was not a part of his treatment plan.  I was furious with the system and decided to teach Scott “how not to be retarded.”  We had great fun.  We worked with how he held his head and shoulders and how he avoided eye contact.  We practiced new speech patterns, trying to develop more confidence and assertiveness in his tone and presence.  Scott began to feel as if maybe he wasn’t retarded.  We had a great time and I hope, in my heart, that his goal was realized.  When Scott left the center, so did I.

The developmental trail is very delicate and should be treated with profound care and respect.  In the following pages we will trace this path, giving fullest attention to how each stage relates to us as children or adults.  The information presented here is taken from several sources and describes five levels of growth and development.

 Stages Versus Levels of Development

 Could a child be more highly developed than his or her parents?  Could he be more intelligent than our best tests would indicate?  If we actually adopted this line of thinking, it would force us to let go of the idea that we always know what is best for our children. 

Dabrowski and Piechowski, two researchers, gave some intriguing answers to some of these questions.  Their information set up a small aha in my mind as I studied it, and I present a gross simplification here.

Most of our common thought about human development is that it occurs in a linear A to B to C progression and that one stage leads naturally to the next; creeping leads to crawling which leads to walking.  The research done by Dabrowski and Piechowski disagrees.  They say that the brain operates at various levels of thinking as well as stages according to the neurological processing and the way that the brain interacts with itself.  As we mature, the old brain connects with the midbrain, which connects to the new brain  (this is a painfully simplified description).  Primitive thinking comes from the primitive old brain system, and abstract thinking emerges from the new brain.  They further state that what pushes the brain to form these higher-level connections is the amount of conflict experienced by the individual.  Conflict, by their definition, rises from a discrepancy between “what is” and “what ought to be.”  In other words, we have a higher vision of our lives that doesn’t match our current reality. 

As the brain develops, it must make a leap from one level of functioning to the next.  Once we have made this leap, the old brain system becomes unavailable.  It is rather like having an outage to disconnect an old power system prior to firing up the new system.  This is called the “theory of positive disintegration” for good reason.  The movement to a higher level of development is often caused or aided by crises.  Likewise, children or adults making this leap have what Dabrowski calls several types of “overexcitablity.”  It is as if they are charged in the body, mind, or emotions with the special energy needed to make this leap. 

I introduce this material here for two reasons.  First is that we must consider that our young people may be making a leap that we have not ever made.  It is possible that because we have done a decent job as parents, this higher level of development is available to our child.  Secondly, we must be careful not to misdiagnose this “overexcitablity” as hyperactivity.  How awful to consider labeling such precious brain development as Attention Deficit Disorder and putting the child on drugs that may bring the leap of development to a dead end. 

Piechowski lists five different types of overexcitability: psychomotor, imaginational, sensory, intellectual, and emotional.  When a child displays one form of this overexcitablity, we must pay careful attention.  The current fad of diagnosing children with “brain dysfunction” is frightening.  We may be killing the potential before the leap is made.  It is a terrible mistake to make-treating spiritual growing pains as if they were an aberration or an illness.  The movement described here is a spiritual and emotional movement from concrete, logical thinking to higher, nonlogical realms of spirit, creativity, and philosophical exploration.

The levels of development presented in the following pages are much simplified in order to create a framework for identifying where we are on the path.  As is true of all descriptions of human experience, these are not absolute truths but descriptions and guides. 

A chronological stage depends upon where we happen to fall on some predetermined timeline: infant, toddler, teen, etc.  A developmental level depends upon how capable our brain is of making the right connections.  One of the primary distinctions between the higher and lower levels of functioning was, as mentioned earlier, the ability to notice “what is” and have a desire for what “ought to be.”  This information appears in the research and writing of Dabrowski, and Piechowski as well as the work of M. Scott Peck, Joseph Chilton Pearce, Abraham Maslow, and Joseph Fowler.  Below, I summarize to create a framework from which to view levels of spiritual and emotional development.   

 Level One:  Chaos

 Chaos comes in many forms.  To the child, a wonderful chaos is the result of an immature brain being asked to absorb so much information.  The child bounces around reality like a red rubber ball bumping up against whatever is presented and learning along the way.  For the most part, we accept and forgive their chaos because it is cute and fun to watch, and because they are children.  It is their nature to explore, experiment, and bond with the world around them.  When this process is allowed to unfold naturally, the child quickly becomes aware of and moves into the next level-the rules.

Adult chaos, however, is quite different.  Although a physical maturity has been reached, the brain is still unable to make sense of all the input it receives.  Confusion rules.  The chaotic adult can’t seem to get it together on the inside, although outwardly they may look great. 

Chaos can be quiet-or noisy and destructive.  For me, chaos was directed inward, the confusion most apparent in my isolation and depression.  I had no bar brawls, no DUI’s, no obviously bizarre behaviors, but still I lived in chaos with minimal coping skills.  I was still the shy, quiet child that had spent her developmental years with her nose in a book. 

For examples of noisy chaos, one need only hear an AA speaker or read a newspaper.  Violence, car accidents, and families in complete turmoil top the list.  Two men shooting it out on an interstate highway, a woman cuts her baby’s head off because she thinks he is a clone, a woman on a date gets raped.  There are endless examples of noisy chaos. 

The chaos, be it inward and quiet or noisy and violent, is still chaos.  The brain, like a runaway train, is out of control.  We do not so easily forgive or accept the chaos in adults as we do with children.  We expect that because their bodies are adult bodies, their brains must be also.

By adulthood, when we should be standing on a firm foundation, many of us end up on a table with weak, wobbly legs.  What Maslow calls the “good preconditions” needed to develop full humanness were not present.  The adult, essentially, is operating at the level of the child, except the pressures are intensified by his or her so-called adulthood.  This flawed and faltering development cannot hold us steady and strong enough to do any further explorations of the Self. 

Recognizing Level One chaos can be difficult because it has become our normal.  For many years, I roamed around in my quiet chaos wondering what was wrong with me.  I could find no solid reason for how I felt.  Many of us cannot.  Only a tiny percentage of people experience the noisy, violent end of chaos.   

Crisis is the chariot of change. It blocks all the exits, closes off all alternatives, and forces us to admit powerlessness.  With any luck at all, the crisis does not kill us but moves us to the next level of development.

 Level Two:  The Rules

 When the child begins to see himself as a separate being (about age four), he moves out of chaos and into Level Two.  He notices that not only is there a world separate from his own body, but that world seems to have a form or structure, an order to it.  At this stage the brain becomes sophisticated enough to begin sorting out all of the various aspects of reality and how the pieces fit together.  There are rules in the language, rules in the family, rules for staying safe, and many rules that are just rules.  The rules and routines allow the child to feel safe and secure, to know what is going to happen and when.  The brain is still not much good at abstracting or going beyond these simple forms.  It needs structure. 

A child perceives things in an immature way.  For example, when I was about four my dad remodeled our house and moved the basement stairs.  I remember seeing him in the basement with the missing stairs.  My fear was overwhelming.  My Daddy was trapped in the basement.  My poor immature brain was unable to comprehend how he would get out of the basement. 

When I had the day care center, I was constantly amazed at how the kids thrived within the routines we created.  With no knowledge of how to tell time, the three, four and five-year-olds alike knew within five minutes when it was time for snack, lunch, nap, or Mom to arrive. Vary the routines and they would grow agitated and anxious. 

Adults in Level One chaos often enter Level Two with a bang.  The chaos has become a flood, and the Level Two Rules a lifeboat.  M. Scott Peck often refers to this rapid entry as a conversion experience because the chaos is instantly laid to rest when the rules are embraced.  The classic examples are the alcoholic who joins AA or the individual who finds a spiritual path and is saved.  Even the tight family structure of Amway can sometimes provide the firm rules and structure that allows chaos to fade.  This transition is often marked by a dramatic, “I see the light at last” type of experience or “I once was lost, but now am found.” 

With this ordered structure comes a time of renewal and rest.  Anxiety fades and is replaced with a sense of peace and belonging.  Adults are every bit as attached to the Level Two structures as those children in the day care center became attached to the daily routines.  The structure represents safety, stability, and a place to grow.  To test this, simply poke a bit at an alcoholic’s program or a Christian’s religion and see how they respond.  They will fly out in full defense of their chosen set of rules.

This response is exactly right.  While we are immersed in this stage of our development, the adopted rules are our lifeline.  Like the infant monkey that clings to its mommy’s back, we ride along in this structure to buy the time we need to grow. 

In the meantime, we educate ourselves, learn to better manage our brains, take risks with other humans, establish intimate relationships, build new social skills and practice being real.  We come out of hiding and, perhaps for the first time, get an inclination that we may not be as flawed as we secretly suspected or that the world may not be out to get us.  With any luck at all, we may even learn to laugh at ourselves and our need to take it all so seriously. 

For me, those early years in recovery with Alcoholics Anonymous were like a love affair.  I lusted for more and more of what the program had to give to me.  I knew real joy and pleasure for the first time in my adult life.  The meetings, coffee times, and potlucks were the highlights of every week.  For the first time, I truly entered the university of the self and became the subject of my own study.  The knowledge that AA was everywhere on planet Earth shrunk the globe for me and taught me that I could go anywhere in the world and feel the same safe acceptance I felt here in western South Dakota.  It was liberating.

Oddly though, as I turned more and more inward, my love affair with my Level Two structure began to fade, and I became restless and dissatisfied once again.  I questioned what was wrong with me.  I didn’t know that a new movement was underfoot. 

Before describing Level Three, I want to make a final point about Level Two.  The process of separating from any structure we adopt is frightening.  As children, we stay within the supposed safety of the family for many years as we grow and develop.  The same may be true for our second family structure, but just as the teen must begin to find ways to separate off from the nest of Mom, Dad, family, and home in order to seek his fortune, so do we arrive at the same point as adults in Level Two.  Our continued growth depends upon this successful separation. 

A majority of our society hovers in Level Two unable or unwilling to make the break to Level Three.  We know the rules, we know how the game is played, and yet within us there is still an ache, a longing to go on.  Unless we respond to and fully understand the nature of that longing, it is easy to misread it as “something is wrong with me.”  

How terrible to treat these vital signs of human growth and flowering potential as a mental illness and dump lithium or Prozac on our desire to know the truth.  At this moment, I know too many people who have prescriptions from psychiatrists to medicate what are, in truth, spiritual growing pains.  Pharmaceutical drugs may have an important part to play for the individual whose chaos has become life threatening, but the vast majority of people on these drugs are displaying symptoms of spiritual growth-not mental illness.  My suggestion is, “Buyer Beware.”

Restlessness, sleeplessness, depression, despair, an inner ache, a longing for more, dissatisfaction with life, as well as real physical symptoms of migraines, low back pain or illness are often attempts to break through the barriers of our own limited existence. 

As I studied these levels, I realized that this pull away from firm structures and rules is the natural energy of adolescence.  When we have done a good job as parents, the child is ready to make this leap at age fifteen or sixteen.  Moms and Dads, when your young teen begins to rebel and question every rule, when they try to dump the religion you have so lovingly given them, when they seem to doubt and wonder and contemplate, it may only look like depression or rebellion.  However, it may be the child’s attempt to make the magical leap toward what you so badly want them to have-a love of self and others, compassion, a sense of union with the world, and an intimate, personal knowledge of God.  Relax.  Know that if they are displaying these symptoms of growth, it could mean that you have done your job well. 

It isn’t designer jeans, a car, or better grades that will fill their need.  Support them into this next level.  Give them challenges, choices, models, and support.  We are too quick to fear these dramatic changes in our children-changes that result from this expansion of self.  We have been indoctrinated into fearing the changes and thinking our child has gone astray.   

Unless we feed the need for knowledge, unless we provide models for further development, unless we willingly wonder with them, it is at this critical point that the spiritual energy nature so generously provides can go astray.

 Level Three: Testing the Rules

 Level Three of the life adventure is when the road turns inward.  No longer can we just blindly accept the rules.  Now we must make our own.  Nature has built in an inner sonar of the self, like a tuning fork that vibrates or refuses to vibrate when a note is struck in the outside world.  This vibration, if we make the transition to this level, becomes our personal guide. 

I remember the emergence of this level for a brief period in my late teens, before it was driven underground for two more decades.  I drove my parents and teachers crazy with my questions and opinions.  War, racism, Vietnam, social structures, rules and rules more rules-all simultaneously came under critical attack.  It is such an irony-my rattling of every cage was the very best indicator that my parents and teachers had done it right.  I was exactly where I was supposed to be developmentally, but because most of society hovers comfortably in Level Two, they didn’t know what to do with my energy and endless questions or my strange overexcitability

In my earlier work as a practitioner of Neuro-linguistic Programming, these levels of development explained many missing links.  I didn’t understand why my clients couldn’t reach for a larger vision, why they clung to the rules, or why they wanted me to spell out for them what needed to happen next.  On occasion, I would get a client who actually was ready for Level Three investigation, but rarely.   

The levels of development must be climbed in order.  We complete Level Two and then we go on to Level Three (although the lines are not so clear).  The astute parent or therapist must be able to recognize which developmental level the individual is approaching.  Now when a client asks for the rules, I try to direct them toward healthy groups and structures.  When they feel constrained and restricted by their groups, I encourage them to stretch out and make new rules based on an inner guidance. 

Level Three is about defining the rules by which we choose to live.  At this point, we choose our belonging and become self-defining.  This can be a demanding and surprising examination that often requires action and change.  We may discover earlier life choices were made for all the wrong reasons: to please others, for prestige, because we couldn’t say no or we didn’t know what we wanted.  At this point, if we belong to a group that no longer fits, we must drop it.  If our career was chosen with the criteria of former chaos or  set of rules, we must leave it.  If friends don’t fit, we move on.  If we don’t like a person’s tone of voice or how they treat us, we speak (out loud and to that person) our dislike of the pattern.  Every discovery requires risk and courage.  It becomes increasingly painful to not be true to the self.  Our familiar hiding places are fouled and useless. 

There is no grand conversion to Level Three.  Instead, we tentatively pick our way through a lifetime of old behaviors and beliefs.  In Level Two we re-cover, but in Level Three we un-cover.  Not an easy task. 

The longer we refuse to risk this level of self-examination, the more life loses meaning and purpose.  In Level Three we begin to strike a note that sets up a wonderful vibration in the inner tuning fork.  From this growing inner connection with the self, we cross the border into Level Four where we display what Maslow termed “self-actualizing” behaviors. 

 Level Four:  Making the Rules or Self Definition

 Level Four is where we begin to grow solid in our new ways of defining life.  Essentially, we now make the rules by which we live, but we make them from a greater sense of connection and compassion.  The peak experiences and actualizing indicators Maslow spent much of his life studying are fairly common occurrences in Level Four.  Dreams, intuition, inner communications, visions, ideas from nowhere are all a part of Level Four. 

Science, unable to capture the elusive characteristics of this level of development, for the most part gave it up as an unlikely subject of study.  Science cannot find the facts to support the existence of Level Four reality.  In fact, even those of us that have had these powerful experiences are at a loss for words and have great difficulty not sounding crazy when we talk about them.

So much of the New Age thought would have us believe that there is no work involved at this level of development.  This is wrong.  There is no lazy way to realization, no short cuts.  However, what we begin to discover is that if attitudes and beliefs change, there is tremendous pleasure.

 Level Five:  The Re-Evolution of Soul

 The journey from the head to the heart is a long road.  In Levels Three and Four, the rules and values salvaged out of Level Two settle into the heart and become (or already were) a part of who we are.  They no longer stay in the brain as a thought but sift into the being and become our experience.

Love thy neighbor as they Self.  Love others unconditionally.  To thine own Self be true.  In Level Five these are not rules but ways of being, deeply embedded in who we are.  One of my teachers said that only one in a thousand arrive at this place-and only one in a thousand of those who arrive find real attainment.   

M. Scott Peck, at a workshop in Billings, Montana, spoke of our tendency to consider Jesus Christ five percent human and ninety-five percent divine.  Elevating him in this way makes his attainment impossible for the common man.  If we reversed these percentages and considered Christ to be five percent divine–and ninety-five percent human-suddenly the pressure is on.  It means that every human on earth has the potential to reach the same level of development as Jesus Christ.  How much safer it is to continue to elevate him, to endlessly wish for high levels while cataloging all the convenient excuses and reasons why it is not possible for us to reach his lofty height. 

Think of the implications if we were to take on actually living in this highly developed way.  Can we risk building true intimacy without gossip, or blame, or judging others?  The most common form of pseudo-intimacy is when two or more gather at another’s expense.  Sometimes the discussion will even have overtones of concern but is still just gossip.  Tight bonds form even as they wrap around another person’s neck.  He, she, they or even it will permeate these discussions. 

Do we dare to be different?  Can we be our real selves even in the face of conflict and rigid disapproval?  Can we be strong enough or will we simply comply?  The responsibility of higher levels of development–of the heart– requires that we monitor thought, word and action. 

Why have I presented this lengthy discussion on the Levels of Development here, in a book on adolescent initiation and rites of passage?   When we bring this discussion back to our earthly concern about how to turn children into highly functioning adults, we are faced again with the need to challenge the child. 

Most important to our discussion of youth initiation is that one characteristic of this upward movement is the tendency to question all existing rules and ways of being.  The dark periods of adolescence-and the pushing against constraints-are indicators both that the child is advancing and that the parents have provided the right environment for that to happen.  In other words, when we associate rebellion with adolescence this may be a good sign.  Making the developmental leap requires that we question all that has come before and run it up against a world that we envision as ideal.  Otherwise, how can we ever make real changes in this world?

I remember this feeling from my own adolescence.  Out of the safe nest of my family, I awoke up one day with a million questions about the life they offered me.  I drove my parents crazy challenging our society, our religion, and our government.  My parents began to think maybe they had done something wrong as parents.  My teachers tried to get me back into line with the current thought.  Now I see that challenging existing systems was the natural movement for my own higher development. 

 Overexcitability as a Diagnosis

In our current culture over five million children have been diagnosed as Attention Deficit Disordered (ADD) or Attention Deficit/Hyperactivity Disorder (ADHD).  Recently at Borders bookstore I counted thirteen books dealing with this issue.  In A Blueprint for Success: ADHD and the Family, a booklet published in 2002 by The Shire Company (manufacturers of Adderall XR, a Ritalin look-alike) the company assures us that “We can now safely say that ADHD has a neurobiological basis-that is, there is a physical problem in the brain.  Therefore, ADHD is not the result of bad parenting, divorce, sibling rivalry, or other family-related environmental factors.”   

This is a terrifying and informative sentence.  It frightens me that conferences and educational materials intended to educate are actually advertising products for the drug companies.  This same booklet makes no mention of food, allergies, eating habits, educational systems, or ways to ensure our brain stays “balanced.”  Of course human development has a neurobiological basis, but according to this statement, we must look for the problem in the brain when the child is excitable or distressed.  

We are in a time when children are being diagnosed disordered by the millions.  How terrible to consider treating the potential movements to the higher levels of brain development as if they were an aberration or illness.  A recent issue of Time Magazine (August 2002) had an article about bipolar disorder and spoke of diagnosing a two-year old with this disorder and putting him on drugs.  This trend must be stopped.  Parents have a responsibility to read and study the facts of these potent psychotropic drugs before allowing their children to be placed on them-and not depend upon the research provided by the drug companies themselves.

The fragile, developing brain is still a relatively unknown creature.  I anticipate a terrible backlash from this rising trend twenty years from now-but by then it will be too late for many of the children now taking these drugs.  In all fairness, I don’t deny the existence of true neurological problems.  The brain is still a great mystery.  In a recent conversation with a psychologist friend, he reports that in the twenty years of his practice, he has never before seen the level of disturbance that he sees in some of the children that have come to see him in the past two years.  “Some of these kids are crazy,” he said to me.  How does a six year old get crazy?  There are many factors that need to be studied in open, independent research (not product based).  We should be looking at the food and water supply, the actual neurological effects of video games, television, and other imputing sources.   All are players in this game of the brain. 

My reason for including Dabrowski’s theory of positive disintegration is to emphasize that when things look darkest, sometimes that is the moment before the greatest leap of development.  We have to take care not to abort the new birth before it has a chance to complete itself.  Our young people should question and challenge.  And we should question and challenge them back.  Diagnosing their distress as a psychological disorder is a fundamental error that we can’t afford to make.  Our world needs their bright minds and highest functioning brains.  We need them sharp, ready, and fully initiated.