Comments on: Christotherapy: Implications for a Pagan Counseling System http://www.pagantherapy.com/2007/12/23/christotherapy-implications-for-a-pagan-counseling-system/ Counseling Pagan clients, Pagan spiritual counseling techniques, and being a Pagan therapist. Sun, 05 Sep 2010 02:08:58 -0700 http://wordpress.org/?v=2.8 hourly 1 By: Erynn http://www.pagantherapy.com/2007/12/23/christotherapy-implications-for-a-pagan-counseling-system/comment-page-1/#comment-22 Erynn Sat, 12 Jan 2008 01:45:56 +0000 http://www.pagantherapy.com/2007/12/23/christotherapy-implications-for-a-pagan-counseling-system/#comment-22 My feeling is that, at least for those who believe in external deities and spirits, it can be helpful to learn to listen to the ones with positive messages and model behavior after them, and to use those with more or less negative messages and behavior as examples of things to avoid or modeling a redirection from negative patterns to more positive ones. Being someone who doesn't work in a four-elements model, I've had to work around in other ways. Filidecht postulates three internal cauldrons, for instance, that process spiritual or physical energies to help with gaining health and inspiration in both a physical and spiritual way, so I work within that model. I don't think that we're inherently sinful, but I do believe that we can fall into error. I follow a virtue-based code of ethics, urging positive performance rather than negative restrictions on behavior, which is another difference from the Christian model. Animal spirits and their lessons can be just as important -- or even more so for folks with a more animist bent -- than anthropomorphic deity. They can teach some very important lessons on a wide variety of topics, from patience to flexibility to how to cope if you're much "smaller" than the rest of the world. Mystery initiations are also a part of what I think of as potential Pagan psychotherapy, giving a connection to something beyond the mortal realm and an understanding of survival beyond physical pain and death. Simple symbols can become sacred reminders of connectedness; an ear of barley, a candle burning on the altar, water flowing in a stream. My opinion is that physical work of some kind needs to go with the theorizing and the talk part of counseling, whether spiritual or psychological. Getting out into the woods, walking, building an altar, actually going through a ritual rather than reading about it. It gives concrete form to the meaning implied. Alchemy offers models as well, whether lab-based or spiritual. That transformation eventually is meant to lead to an identification with the nous through/as Hermes Trismegistus. Astrology and Tarot or other divinatory methods can be used to help people move through the different phases in a symbolic manner, regardless of the deities they worship or their belief system, working to achieve that balance you mention. Filidecht demands embracing difficult emotions because the internal cauldrons are "turned by joy and sorrow." Distancing and burying the emotions isn't a part of the path, transformation and integration is the goal as the poet searches for mystic vision and the fire of poetry and expression in ecstatic work. My feeling is that, at least for those who believe in external deities and spirits, it can be helpful to learn to listen to the ones with positive messages and model behavior after them, and to use those with more or less negative messages and behavior as examples of things to avoid or modeling a redirection from negative patterns to more positive ones.

Being someone who doesn’t work in a four-elements model, I’ve had to work around in other ways. Filidecht postulates three internal cauldrons, for instance, that process spiritual or physical energies to help with gaining health and inspiration in both a physical and spiritual way, so I work within that model.

I don’t think that we’re inherently sinful, but I do believe that we can fall into error. I follow a virtue-based code of ethics, urging positive performance rather than negative restrictions on behavior, which is another difference from the Christian model.

Animal spirits and their lessons can be just as important — or even more so for folks with a more animist bent — than anthropomorphic deity. They can teach some very important lessons on a wide variety of topics, from patience to flexibility to how to cope if you’re much “smaller” than the rest of the world.

Mystery initiations are also a part of what I think of as potential Pagan psychotherapy, giving a connection to something beyond the mortal realm and an understanding of survival beyond physical pain and death. Simple symbols can become sacred reminders of connectedness; an ear of barley, a candle burning on the altar, water flowing in a stream. My opinion is that physical work of some kind needs to go with the theorizing and the talk part of counseling, whether spiritual or psychological. Getting out into the woods, walking, building an altar, actually going through a ritual rather than reading about it. It gives concrete form to the meaning implied.

Alchemy offers models as well, whether lab-based or spiritual. That transformation eventually is meant to lead to an identification with the nous through/as Hermes Trismegistus. Astrology and Tarot or other divinatory methods can be used to help people move through the different phases in a symbolic manner, regardless of the deities they worship or their belief system, working to achieve that balance you mention.

Filidecht demands embracing difficult emotions because the internal cauldrons are “turned by joy and sorrow.” Distancing and burying the emotions isn’t a part of the path, transformation and integration is the goal as the poet searches for mystic vision and the fire of poetry and expression in ecstatic work.

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