Discursive Formations

I've picked up Foucault's 'The Archaeology of Knowledge' from Macquarie University library, and I'm deeply in love. It seems odd that adoption of postmodernity through the psychology-oriented disciplines that I study means mostly, at a maximum, that we aim to contextualise our knowledge. That's odd because in this book, Foucault outlines such a deeper process that he purports is vital in understanding the unity of a discipline, the discipline in question for me being psychology. It's perhaps not so odd in that Foucault states that he demands this deeper process understanding in order to maximise his sense of felt control over his subject matter, so it is unlikely to be a system that meets anyone else's demands in terms of necessary rigor in deconstructing a word, a book, or an oeuvre.

Nevertheless, I want to record his four hypotheses of 'discursive formations' in order that I contemplate their relation to knowledge. Broadly these conform to 'objects, mode of statement, concepts, thematic choices'.

Objects

'Statements different in form, and dispersed in time, form a group if they refer to one and the same object'.

But, 'psychology' as an object, now, does not equate to what was considered as pscyhology in 1890 or even 1960. We need to know more about the space in which psychology is fashioned over time - there is an interplay of rules that define transformation of the psychology object, and indeed, outlining these will formulate laws of division which separate them, in time.

Mode of Statement

A group of relations between statements can be defined by the forms and types of connexions, themselves. For example medicine in the 19th century was characterised by certain types of descriptive statements. Knowledge is mediated by observations made via instruments, statistical calculations, epidemiological observations, perceptual descriptions and therapeutic practice. A transformation takes place in the types of statements themselves, as well as in their relationship, over time.

Concepts

This method involves hierarchical organisation of statements - Foucault provides the example of Classical grammar - judgement defined as the general normative form of any sentence, subject and predicate being grouped under 'noun', verb being used for logical copula. But, new emerging forms throw a spanner in the works - these forms may apply to emerging concepts or pre-existing ones, arranged in a new way.

Thematic choices

The identity and persistence of themes is another proposal for identification of unitary forms - capable of linking, animating discourses, like an organism with it's own internal force, and capacity for survival. It is possible, however to identify different themes for the same idea - for evolution, as per Foucault's example, we see the idea of kinship as the most important aspect in 18th century thought, but by the 19th century describing discontinous groups and their interactions with the environment had greater explanatory value of the work of the field.

These four are the rules of discursive formation of a field, in themselves far from perfect, but together helping to delineate, in a deeper way (than is the typical) the abstract fields of knowledge that we so take for granted in striving in the academic environment.

En-amour-ed, indeed. Bring on the interiority and the promise, yea.

Ref: Foucault, M. (1969). L'Archeologie du saviour -The Archaeology of Knowledge. London: Routledge

Geropsychology

This is why I am completing another degree - with grace and hard work, maybe I can assist the effort being undertaken at this end of the human developmental spectrum, one day.

The current status of clinical geropsychology in Australia: A survey of practising psychologists

DEBORAH ANNE KODER & EDWARD HELMES Australian Psychologist, March 2008; 43(1): 22 – 26

Abstract

Little recent objective evidence exists to qualify past concerns regarding the low numbers of psychologists working with older adults in Australia. The present study reports on figures from two surveys of Australian psychologists, finding that of the 1,699 psychologists surveyed, only 6% specialise in treating older adults. This figure is comparable to those from studies conducted overseas, where more training and employment opportunities are available. Reasons for such low figures are explored together with recommendations to meet the future demand for psychological services as the proportion of elderly adults within the Australian population increases.

From the conclusion:

'The challenge for clinical psychology is to provide quality opportunities (within training and employment) for clinical exposure to older adults as well as to promote their services within both referring agents and the client group themselves.'

Let's see if that doesn't keep me focussed on developing a Working with the Elderly component of the MUPS Volunteer Program. :)

Still Days

I took Millie for a walk this afternoon in the rain, and found some purple agapanthus in full bloom. Crouching down beside the plants, and holding my hand under the blooms, as the rain dripped onto the flower and puddled in my palm, I breathed into the realisation that I'm smack in the middle of Still Days.

Still Days are a little like what I romanticise convent life could be, if I could live for a little while within cloistered walls, wearing a cloistered uniform. Still Days are a step removed from everyday buzzing, squarking world, where instead energetically I'm most attuned to quiet realisation of cyclical nature, cyclical thoughts, and cyclical experience.

Still Days have upsides and downsides. On the up, that sharp stilling allows greater space to see and appreciate the tiny minute changes that are always and everywhere taking place, in our environment, and in ourselves. There's a reason why cloistered nuns shine with so much welcoming when us laypeople visit for a day, I think - when repetition of the Divine Office, day in and day out, is the lynchpin upon which your material, soulful and spiritual life is centered, ingress from the outside world, change, of course is likely to register as a blessed experience. There's less of a need for big travelling-round-the-world stimulus, because every visit from every sentient being, right here, in this space, becomes a holiday in and of itself.

Still Days have their own healing within them - dropping into a meditative awareness of the space between my horizontal heartbeat and the vertical rise and fall of the breath means I focus a little more often on my accompanying mantra, 'but for these, I would not be'. It's possible that the 'healing' occurs because I value the heartbeat and the breath a little more highly for simply having heard them properly. There's nothing like deepening my sensitivity to the inescapability of my own end to help me align my praxis with my highest intent, too.

Still Day downsides turn easily, unchecked, into dark days. Having listened to Reggie Ray, a self-styled Vajra Master be interviewed by Tami Simon recently, I'd love to see more support come through from Christianity to assist those who choose to walk (choose, to walk) through dark days into a deeper understanding of themselves. Reggie talked of dark retreats in the Vajrayana tradition, where, with some evidence of psychological resilience in hand, meditators take themselves into a darkened room for an extended period, and encounter a lowered barrier between the unconscious and conscious mind.

In a small way, Still Days lend themselves to this effect - sharpened awareness in my own company of my own company shortens the length of time between my unconscious reactions, and me seeing them for what they really are. It means I encounter my naked, often unflattering mind streams in all their repetitious angst. There's a learning of the rampant mind games of ecstasy and tortured agony that will echo loudly in the stillness, there's choosing to sit and let all that simply play out or deciding to use whatever's goin' on to ramp up my joy or anger.

I've been in an energetic limbo since mid-November, when a lovely priest (thanks again, if you do drop by here, Fr. Tim+) kept me company online as I shifted, in both a felt bodily and sensed-spirited way, into a place where, forgive me, but I know not from whence I came. It's that kind of place where I sense I have to 'do some time', before another download of energetic pull/push comes my way, and I reconcile myself into the world again, in some way anointed and renewed.

There's been a hectic examination period, the inception of the silly season, a couple of month ends and all the usual daily maya melodrama, and I haven't allowed myself space to sit in my Still Days. Here's a call, to me, to put down the books, the astrology charts, the paintbrushes and the distractions, at least once a day, and sit with this Still Day thing.

I miss the fluttery cerebral sensations at the back of my head. :)

Intercessory Prayers

I've had a little go at writing up some intercessory prayers, for use by the community of the Order of St Esclarmonde. Prayers only live because people repeat them, so I'm placing them here for test-driving, with the idea that I release them to the world, this way.

These short intercessory prayers are typically included in a longer form in Lauds or Vespers, or in a Eucharist service. The brief forms here are made available for inclusion in time spent with the Divine, daily, in prayer. As we offer up our hearts and minds in the love of Gnosis, so too here do we ask for comfort and peace for all those in need of assistance, both within the household of Gnostics, and extended generally to all beings.

The idea is to add the names of the peoples for whom we would ask compassion and special intention, either repeated out loud at the end of the relevant line, or held in your mind, as you say the prayer.

Start each day with the sign of the cross:

In the name of the Fullness, and the Fallen Word, and the Lost Queen who is Holy Wisdom. Amen.

Sunday

Let us pray to the Divine Beloved who cares for all, and with earnest humility say:

Have mercy on your people, Lord.

Sustain all those gathered on the path to liberation.

Aid our bishops and all the bishops.

Guide those in public office with your hands.

Preserve us in peace.

Bring assistance to those in need.

Bring company to those that are alone.

Be present to those that are dying.

Grant comfort to the sick.

Provide clean air and rain as we need it.

Be the unfailing light to those who have died.

Divine Beloved, we stand with you in trust and understanding, seeing also your face in the person of our fellow man. Be near to your people and hear our prayer. All this we ask through the Indwelling Lord. Amen.

Monday

Let us pray to the Holy Mother of Compassion who cares for all and with earnest humility say:

Hear us, Sophia.

Be mindful of all who are gathered in community.

Preserve our bishop, and all the bishops.

Bless those with gifts to be used in service.

Bring peace where there is strife and hatred.

Bring a home to those who have wandered.

Give wisdom where there is need for law.

Grant health to those that are ill.

Be consoling support for those in need of compassion.

Give shelter to those who are in need.

Grant eternal peace to those who have gone before us.

Divine Beloved, we stand with you in trust and understanding, seeing also your face in the person of our fellow man. Be near to your people and hear our prayer. All this we ask through the Indwelling Lord. Amen.

Tuesday

Let us pray to the Great Compassionate One, the Christos who cares for all, and with earnest humility say:

Come to your people, Lord.

Bring together all in understanding.

Aid our bishop and all the bishops.

Assist those entrusted with the common good.

Enlighten those who go in darkness.

Support those who are ill and in need.

Bring abundant harvest from all effortful works.

Strengthen those who study and grow.

Bless the environment entrusted to us.

Unite the peoples of the world in peace.

Bring the light of your presence to those who have died.

Divine Beloved, we stand with you in trust and understanding, seeing also your face in the person of our fellow man. Be near to your people and hear our prayer. All this we ask through the Indwelling Lord. Amen.

Wednesday

Let us pray to the undisturbed name who cares for all, and with earnest humility say:

Come to your people, Lord.

Call all to compassion and to love.

Guide our bishop and all the bishops.

Assist those who are in times of sorrow.

Shield those who endure persecution.

Bring health where it is wanting and needed.

Enable young people to grow in wisdom.

Nourish children in tenderness and loving care.

Support and give solace to the aged.

Help us walk upon the planet with kind feet.

Admit those who have passed to the company of the saints.

Divine Beloved, we stand with you in trust and understanding, seeing also your face in the person of our fellow man. Be near to your people and hear our prayer. All this we ask through the Indwelling Lord. Amen.

Thursday

Let us pray to the natural mother of the Divine who cares for all, and with earnest humility say:

Be near to us, Sophia.

Be mindful of those gathered with compassion and intent.

Support our bishop and all the bishops.

Nourish us with the bread of understanding.

Bring assistance to those who are in need.

Guide all in the fulfilment of their responsibilities.

Grant deliverance for those who are bound and tired.

Fill every home with your presence.

Unite the actions of all who walk in this world.

Assist with strength in times of trial and hardship.

Bring perpetual light to those who have passed in your presence.

Divine Beloved, we stand with you in trust and understanding, seeing also your face in the person of our fellow man. Be near to your people and hear our prayer. All this we ask through the Indwelling Lord. Amen.

Friday

Let us pray to the Holy Logos who cares for all, and with earnest humility say:

Make us all worthy, Lord.

Grant guidance to those in community.

Watch over our bishop and all the bishops.

Bring sustenance to the ecclesia of all humanity.

Give shelter where it is needed, and food where it is wanting.

Walk well with those entrusted with the common good.

Watch over those who are afflicted.

Be near to us as we pray and work.

Bring gifts of your love to our creativity and our intent.

Make us wise in your ways, for our earth.

Eternal assistance grant unto those who have walked before us.

Divine Beloved, we stand with you in trust and understanding, seeing also your face in the person of our fellow man. Be near to your people and hear our prayer. All this we ask through the Indwelling Lord. Amen.

Saturday

Let us pray to the Most High who cares for all, and with earnest humility say:

Come to us, Holy Lady.

Assist all under the mantle of your Love.

Enlighten our bishop and all the bishops.

Be liberation in moments of adversity and trial.

Give wisdom to your servants in public office.

Preserve peace where there is dissent and fight.

Bring support for those that are suffering.

Be a companion for those undertaking long journey.

Grant health and good comfort to the sick.

Bring nourishment to your roots in the earth.

Bring light to those who have shed the garment of flesh.

Divine Beloved, we stand with you in trust and understanding, seeing also your face in the person of our fellow man. Be near to your people and hear our prayer. All this we ask through the Indwelling Lord. Amen.

Ref: The Liturgy of the Hours According to the Roman Rite. (1975). NY: Catholic Book Publishing Corp, Vol IV, 1965-1966.

'Indeed the Lord is in this place, and I knew it not.'

Genesis 28

'10 But Jacob being departed from Bersabee, went on to Haran. 11 And when he had come to a certain place, and would rest in it after sunset, he took of the stones that lay there, and putting under his head, slept in the same place. 12 And he saw in his sleep a ladder standing upon the earth, and the top thereof touching heaven: the angels also of God ascending and descending by it. 13 And the Lord leaning upon the ladder saying to him: I am the Lord God of Abraham your father, and the God of Isaac: The land, wherein you sleep, I will give to you and to your seed. 14 And your seed shall be as the dust of the earth: you shall spread abroad to the west, and to the east, and to the north, and to the south: and in you and your seed, all the tribes of the earth shall be blessed. 15 And I will be your keeper wherever you go, and will bring you back into this land: neither will I leave you, till I shall have accomplished all that I have said. 16 And when Jacob awaked out of sleep, he said: Indeed the Lord is in this place, and I knew it not.'

I'm halfway through listening to a thrilling podcast from 'Encounter', called 'Black Fire on White Fire', which is about biblical Hebrew and the intertwining of it's patterns through Judaic thought.

'Thrilling?' I hear you say, with one eyebrow raised.

Thrilling, yes, because of the distinction it makes regarding the use of language in a Christianity vs Judaism dichotomy - framed roughly as syllogistic versus dialogic approaches to 'The Word of God'. Syllogisms contain their own logical flow, a directional end is indicated, and in Christianity this is shaped by the J-man, nailed and drooping on the cross in John 19:30, uttering 'it is finished'. The messenger who (is conflated as) the message has been, and gone. The revealed truth, described as the transformation of the crucifixion in Christianity, has but one task to complete -thy will be done. Language is merely the means used to describe the all-important content, of one sandal wearer's life.

Judaism is contrasted with this - in Judaism, language is not only the vehicle, language is the transformation. In one way to me this looks like a step backward, where developmentally, it looks a little like belief or holiness is a little more closely and directly invested in the revelation that emerges from the words.

But, in the words of David Patterson from an interview in the podcast, 'In Judaism, where there's revelation, there's a question, and the question put to the first human being is 'Where are you?'.

So, another view is that the little bit of holiness, or belief, that is invested in the living translations of the text allow the text to sprout a few more leaves of possibility, to draw an awkward analogy. There's a little more openness to the co-emergence that happens when an old story is redefined in a language that morphs and changes with the people who grow and use it.

By extension I could get all carried away and propose that maybe this serves as a cue to keep our human minds a little more open as well. Twill be good to listen to the rest of the podcast, yea verily:

http://www.abc.net.au/rn/encounter/stories/2009/2743723.htm

I think close inspection of both the transformative movement and the utopian obsession is well warranted, and feels to me to be somewhat overdue.

From whence arises this fascination with teleology and salvation? If it's an ancient vestige of a primitive mind, how come both, dressed up in different ways in our postmodern era, are still so 'at hand'?

I love the Genesis line in the title. That's something to wake up to, everyday, for sure.

Threes

Professor Robert Sternberg is a well known researcher in psychology, and he's a man with a passion for threes - that is, the theories for which he is most well known include a triarchic theory of intelligence and a triangular theory of love.

I'm recording this here 'cos I want to come back to it after I've finished digesting all of the relevant components of 'Principles of Psychological Assessment', and survived biting my nails through to the quick in sheer nervousness about my upcoming exams. There's something in here my brain can't quite catch, but that I want to give my consciousness a chance to apprehend. Maybe typing it out will help.

Sternberg's triarchic theory of intelligence proposes three fundamental aspects of intelligence - analytic, creative and practical- of which only the first is measured by mainstream tests. His investigations suggest the need for a balance between analytic intelligence on the one hand, and creative and especially practical intelligence on the other....Analytic problems tend to:

a) have been formulated by other people;

b) be clearly defined;

c) come with all the information needed to solve them;

d) have only one single right answer;

e) be disembodied from ordinary experience;

f) have little or no intrinsic interest.

Practical problems on the other hand:

a) require recognition and formulation;

b) are poorly defined;

c) require information seeking;

d) have various acceptable solutions;

e) are embedded in and require everyday experience;

f) require motivation and personal involvement.

One important form of practical intelligence is 'tacit knowledge', defined by Sternberg and his collaborators as 'action-oriented knowledge, acquired without direct help from others, that allows individuals to achieve goals that they personally value'.

Which is so very different from scaffolding and joint attention, a la Vygotsky, at least in principle.

Mm.

Regardless of the type of intelligence that is being measured - verbal, performance, visio-spatial, reasoning, ability to respond to non-verbal cues (I like this one, even though there are no nearly adequate tests for it, yet), speed-of-processing comes out as a consistent factor that can be isolated on a per-individual basis and remains relatively constant for an individual, over time.

The thing about speed and intelligence, for my mind (ha!), is not so much about ways that You Can Improve Your Speed Of Processing, as the way that it just shows up, in everyday life.

My example today comes from a lady, let's call her 'Andrea', who (and I was going to search for some euphemisms and PC terms, but that does little to dignify her with her actual challenges) is has a mental illness and is mostly homeless, to boot. We catch up for a cup of tea every now and then when we're in the same place, at the same time. Conversation with Andrea gets a little repetitive, but she caught me completely off guard today.....

Andrea: Oh and that Jane girl, you know the one, she gets onto a roll, that girl, and tells the same story, and tells it over and over and over again, and I don't like her, you know, I really don't....

Me: (all serious frown and concern) Why, Andrea?

Andrea: 'Cos she just says the same stuff all the time! (while attempting to catch my eye, and smiling lopsidedly) You know, not like someone else we know......

A thousand blessings upon Andrea, for waking me up from my slumber and sleep, and for sharing a giggle, at that.

Confessions from Killing the Buddha - The Rosary

I rediscovered the bliss (well, joy, maybe) of the Sorrowful Mysteries of the RC Rosary last night,
And I read about the Golden Rosary of the Tara Tantra in the Jonang tradition of the Vajrayana lineage.
Then today, there is this cartoon in the blogmag 'Killing the Buddha', of a childhood dream/(ob)session:

http://killingthebuddha.com/mag/confession/the-rosary/

Blessed be media, in all Her glorious forms,
May I never find the sentence to ex-press,
The pictures to im-press,
The daring to re-dress,
The veracity of Her Word.