This is a reply to inquiries about the ordination of Spiritual Massage Healing MinistersSM by the Church for Spiritual Healing and Health.1 This ordination is important because it formally recognizes the identity and preserves the integrity and sanctity of spiritual massage healing by differentiating it from secular massage therapy.1
This differentiation is important because in order to know and understand what we are doing and why, it is often helpful to know and understand what we are not doing and why not.
The Bible (St. John 15:16) is very clear about how one may be ordained: Ye have not chosen me, but I have chosen you, and ordained you.. Note how different this ordination by God is from the way individuals become secular massage therapists. However, despite St. John 15:16, there is no generally accepted way to ordain ministers. We therefore have two different kinds of ordination which may be called traditional and alternative.
Traditional ordination requires satisfactory completion of a more or less lengthy period of study prior to ordination. "Churches (denominations) determine their own requirements that candidates for ordination must meet." For many denominations, a college or university degree is a prerequisite for ordination. "In most instances ... the actual ordination ... is done by the churches themselves - not the educational institutions" which award the degrees... "One can often find some exception[s] .... Some independent bodies ... may allow a congregation to lift up one of its members to be ordained by that congregation. Such ordination would apply to that congregation alone."2
Alternative ordination requires little if any preparatory study. Instead, it acknowledges the ordination by God that has already taken place (St. John 15:16). This ordination occurs in different ways. The Universal Life Church3 has ordained several million people, who requested to be ordained, by mail at no charge. The World Christianship Ministries,4 and the International Metaphysical Ministry (the parent organization of the University of Metaphysics),5 also ordain by mail.
Some people have ordained themselves. Four individuals "ordained each other" and designated themselves "Directors" of the North Texas Church of Freethought, which they established. They "legitimately purchased the use of ... hotel facilities as well as other items for the use of" their "church without being charged sales tax." They believe that "IRS publications relating to churches clearly qualify" their church "as an exempt organization to which contributions are tax-deductible."6
Ordination by mail is legal
"The Commonwealth of Pennsylvania does not 'license' ministers or other members of the clergy. It is my understanding that religious organizations establish their own requirements for the ordination of clergy. The Commonwealth does set certain requirements for specific types of services that a clergyperson might perform, such as ... marriage ceremonies, counseling, etc. I am not aware that there are specific educational requirements. I doubt whether the [Pennsylvania] Department of Education has established any connection between the awarding of academic degrees and the ordination of ministers, but you may want to check with them directly."7
"The ordination of ministers by churches in Pennsylvania does not have to meet any educational requirements set by the Pennsylvania Department of Education. A college or university degree is not a prerequisite for the ordination of ministers by churches in Pennsylvania. Churches may ordain individuals as ministers, who do not have college or university degrees. Churches which ordain ministers, determine their own requirements that candidates for ordination must meet, independently of the Pennsylvania Department of Education. In may cases, denominations, rather than churches, ordain ministers."8
A federal court decision recognized the legal validity of ordaining ministers by mail. This case involved the tax-exempt status of the Universal Life Church and included the issue of "ministers' credentials ... [which the Church] distributed by mail, at college rallies, and at other public meetings... At one rally 3,000 were distributed." Judge James F. Battin, in the United States District Court for the Eastern District of California, ruled that these "are accepted activities of religious organizations.... Such activity may be analogized to mass conversions at a typical revival or religious crusade.
"Neither this Court, nor any branch of this Government, will consider the merits or fallacies of a religion. Nor will the Court compare the beliefs, dogmas, and practices of a newly organized religion with those of an older, more established religion. Nor will the Court praise or condemn a religion, however, excellent or fanatical or preposterous it may seem. Were the Court to do so, it would impinge upon the guarantees of the First Amendment."9
The First Amendment to the Constitution of the United States reads as follows. "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof, or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances."
The Religious Freedom Restoration
Act of 1993
This Act provides "a claim or defense to persons whose religious exercise is substantially burdened by government." Section 3 of this Act, which is entitled "Free Exercise of Religion Protected" reads as follows:
"(a) In General: Government shall not substantially burden a person's exercise of religion even if the burden results from a rule of general applicability, except as provided in subsection (b).
"(b) Exception: Government may substantially burden a person's exercise of religion only if it demonstrates that application of the burden to the person --
"(1) is in furtherance of a compelling governmental interest; and
"(2) is the least restrictive means of furthering that compelling governmental interest."
"Section 5. Definitions," reads as follows:
"(1) the term 'government' includes a branch, department, agency, instrumentality, and official (or other person acting under color of law) of the United States, a State, or a subdivision of a State," and
"(4) the term 'exercise of religion' means the exercise of religion under the First Amendment to the Constitution."
When President Clinton signed the Religious Freedom Restoration Act, he said that "law affirms the historic role that people of faith have placed in the history of this country and the constitutional protections those who profess and express their faith have always demanded and cherished."
U.S. Supreme Court decisions
Some U.S. Supreme Court decisions may have important implications for spiritual massage healers. In "U.S. v. Pete Seeger" (1965), ... "one of the first anti-Vietnam War decisions, the Court extended conscientious objector status to those who do not necessarily believe in a supreme being, but oppose war based on sincere beliefs that are equivalent to religious faith."10 This is applicable to spiritual massage healers because their faith may be religious or spiritual in a non-religious sense.11,12
The U.S. Supreme Court's decision in Church of Lukumi Babalu Aye v. Hialeah (1993) was "a religious freedom victory for unusual, minority religions. The Court held that local ordinances adopted by the City of Hialeah, banning the ritual slaughter of animals as practiced by the Santeria religion, but permitting such secular activities as hunting and fishing, violated the First Amendment's Establishment Clause."10
The two above-mentioned Supreme Court decisions, may apply the exemption for Christian Science in Connecticut to other religions, including minority religions (Church of Lukumi Babalu Aye v. Hialeah),10 and also to those who hold sincere non-religious beliefs that are equivalent to religious faith (U.S. v. Pete Seeger).10 According to Connecticut state law, the restriction on "who may practice medicine or surgery" exempts "any Christian Science practitioner who does not use or prescribe in his practice any drugs, poisons, chemicals, nostrums or surgery." The treatment which Christian Scientists use is essentially spiritual healing with emphasis on the power of prayer.13
According to the Connecticut state Constitution, "No preference shall be given by law to any religious society or denomination in the state." It therefore appears that the above-mentioned exemption of Christian Scientists also applies, constitutionally, to spiritual healers of other religious or non-religious spiritual convictions who practice healing modalities sanctioned by their faiths. This may include spiritual massage healers who are religious and others who are guided by spiritual convictions that are equivalent to religious faith.10
Finally, the U.S. Supreme Court ruling , "in case No. 93-639 (Ibanez) ... gives strength to a practitioner's right to ... use ... nongovernmental certification credentials in business advertising... The High Court reversed a decision of the Florida First District Court of Appeals that upheld the order of the Board of Accountancy." This Board "had reprimanded Silvia Ibanez, a Florida attorney and state licensed Certified Public Accountant, charging her with illegal advertising. Ibanez had used both 'CPA' and 'CFP' on her stationery. She is certified by the Certified Financial Planner Board of Standards (a private certification agency)." Attorneys Kim A. Zeitlin and Margaret L Bloom "concluded that" this Supreme Court decision "created 'established law' for the protection of private certification programs and titles against undue state influence.14
(1) Schatz, A. The Church for Spiritual Healing and Health May Now Ordain Spiritual Massage Healing Ministers. Journal of Spiritual Bodywork. 2(1):1-4, 1996. (2) Peggy L. Shriver, Staff Assistant, Professional Church Leadership. National Council of the Churches of Christ in the U.S.A. Personal communication. March 25, 1996. (3) The Universal Life Church. 601 Third Street, Modesto, CA. 95315. Spiritual Massage Ministry Newsletter. 1(1):4. 1995. (4) World Christianship Ministries. P.O. Box 8041. Fresno, CA 93747. (5) International Metaphysical Ministry. University of Metaphysics. 11684 Ventura Blvd. Studio City, CA. 91604. (6) Gorski, T. On the rise of the North Texas Church of Freethought. Secular Nation. 1(3):11-14, Spring 1995. (7) David J. DeVries, Chief Deputy Attorney General, Office of Civil Law. Office of the Attorney General. Commonwealth of Pennsylvania. Personal communication. March 18, 1996. (8) Warren D. Evans. Chartering/Government/Accreditation Specialist. Department of Education. Commonwealth of Pennsylvania. Personal communication. May 6, 1996. (9) Decision of United States District Judge James F. Battin. Filed March 1, 1974. Universal Life Church, Inc., Plaintiff, vs United States of America, Defendant. Civil No. S-1954. In the United States District Court for the Eastern District of California. (10) 75 Greatest Hits. Civil Liberties. National Newsletter of the American Civil Liberties Union. pages 2 and 4. Spring 1995. (11) Schatz, A. The Church for Spiritual Healing and Health. Spiritual Massage Healing. Journal of Spiritual Bodywork. 1(1):1-53, 1995. (12) Some comments on spirituality. Spirituality can exist independently of religion. Spiritual Massage Ministry Newsletter. 1(3):2-3, 1995. (13) Eddy, M.B. Science and Health, with Key to the Scriptures. The Church of Christ Scientist. Boston. 1934. (14) Supreme Court strengthens right to advertise private certification. Touch Therapy Times. 5(11):1, November 1995.
World Health Organization integrates
health, spirituality, and the environment
It is better to light one candle than to curse the darkness. - motto of The Christophers1
The definition of health of the World Health Organization, which is part of the United Nations, is "Health is complete physical, mental and social well-being and not merely the absence of disease or infirmity." This definition is in the preamble to the Constitution of the World Health Organization which went into effect in 1948, and was reaffirmed in the Declaration of Alma Ata in 1978.
"The World Health Organization Workshop on the Spiritual Component of Health, held in 1985 in Bangalore, acknowledged the relationship between health and spirituality in the following statement:
"The existing definition of health, accepted by the World Health Organization, should include the spiritual aspect. There is a need to recognize the spiritual aspect of health, and the fact that the spiritual component pervades all the dimensions of health, physical, mental and social. Meditation, the means of experiencing the spiritual energy, should be incorporated in the educational system. Health care should be in the hands
of those who are fully aware of, and sympathetic to the spiritual dimension. 'Spiritual' here means in total harmony with the perceptive and non-perceptive environment."1
Spiritual massage healing is
To understand what is happening with massage, it is necessary to understand that massage therapists are doing themselves and their profession a disservice when they speak of massage as an industry or a trade. Massage is certainly not in the category of the chemical industry, the electronics industry, the petroleum industry, the optical industry, and the steel industry. Likewise massage is not a trade because massage therapists do not use tools, as tradesmen do, to work on their clients. Electricians, plumbers, painters, carpenters, stone masons, bricklayers, tree surgeons, and other tradesmen use tools to work on objects which they repair and replace..
Eabry has made an important distinction between the massage profession which is made up of massage therapists, and the massage industry which consists of "organizations, media, table and product manufacturers, regulators and schools."2
We call Eabry's concept of the take-over of the massage profession by the massage industry the industrial revolution of secular massage. The industrial revolution of the 18th century began in Great Britain in the 1700s. By the early 1800s, it had made headway into other parts of Europe and North America. By the mid 1800s, it had spread throughout Europe and northeastern United States because it increased profit.
The global devastation of nature by the science and technology which that industrial revolution spawned now threatens our survival as a species. In like manner, the industrial revolution of massage now threatens the survival of secular massage therapy as the kind of personal service we are familiar with.
During a period of 10 or more years, A. Schatz was associated with a teaching program which included Swedish Massage. He was surprised to learn how many students were spiritually motivated to help people and believed that Swedish Massage would enable them to do that. For them massage was a personal service, mostly for family members and friends.
To understand what is happening with massage, it is also necessary to differentiate (a) secular massage from spiritual massage, (b) secular massage therapy from spiritual massage healing, and (c) secular massage therapists from spiritual massage healers. It is also necessary to recognize that the secular massage profession is now controlled by the massage industry,2 just as the medical profession is now controlled by the HMO-dominated health insurance industry. Both the massage industry and the health insurance industry are profit-oriented businesses.
It was originally assumed that private business management would make health care more readily available and reduce the total cost. In a sense, it was hoped, in the words of Isaiah 11:6, that "The wolf ... shall dwell with the lamb, and the leopard shall lie down with the kid." This togetherness happened, but not as planned. The lamb ended up in the wolf and the kid in the leopard. Private business management has reduced the availability of health care and increased the total cost.
The history of massage indicates that its overall focus has consistently been secular, but the increased emphasis on the secular medical model is relatively recent. When the American Massage and Therapy Association (AM&TA) changed its name to the American Massage Therapy Association (AMTA), it embraced the medical model. The therapy in AM&TA was symptom-directed, medically-oriented, secular massage therapy. The massage, in AM&TA, was the non-therapeutic massage (stress reduction for relaxation) which the Physical Therapy Act of Pennsylvania excludes from its jurisdiction.
Elliot Greene, past president of the AMTA, has tried to again include non-therapeutic massage in massage therapy. This is step back to the AM&TA, although Greene does not describe it that way. To "recapture" non-therapeutic massage, Greene, among other things, quotes Joseph Califano, who was Secretary of Health in the Carter Administration. Califano said, " At its core, health care is a ministry, not an industry. If we lose sight of this essential characteristic, the worthy goal of affordable quality (health) care for all will once again get trampled in the melee over money." Greene then says, "Califano's reference to health care as a ministry is fascinating. Guess what a root of the word minister is. It's to serve."3
Greene does not comment on the fact that the term ministry also has profoundly important spiritual meaning. Greene is also silent about the equally profoundly important spiritual implications of the term therapeutic, which refers to healing the soul as well as the body.4,5 Greene's entire focus is therefore exclusively secular/medical.
The increasing influence of the secular medical model has begun to qualitatively change the nature of secular massage to the extent that that kind of massage, as a personal service, has become an endangered species of health care. Eabry, without using the term "endangered species," was well aware of this when he wrote, "Perhaps the work [massage] will continue as a spiritual practice, as a religious treatment, underground - as is the case presently in most of our large ethnic communities - or it will be broadly recognized as a personal service with no need for regulation."2
Unfortunately, the Environmental Protection Act does not apply to massage. Nevertheless, what is needed is an overall environmental impact study to determine the extent to which the massage industry and the medical model now threatens the survival of what remains of the secular massage profession as a personal service health care modality.
Spiritual massage healing may be viewed as a refuge and sanctuary for massage therapists who feel a spiritual calling to do massage as a personal health care service for their fellow women and men.
If spiritual massage healing frees such individuals from control by the massage industry and from the medical model, it is liberation theology.
What is the medical model?
Does medical model mean that massage is to fit into and be a part of HMO-dominated health care? If so, do massage therapists think that doctors who have to spend time on the phone trying to convince someone in an HMO office to approve a medical treatment are going to spend time arguing to get massage covered? Do massage therapists think that HMOs are going to pay for the weekly massages that their clients get on a regular basis? How many massage therapists will have to spend time doing the paperwork for reimbursement, or pay someone else to do it? Many doctors want to get out from under HMO control? Do massage therapists want to get under the HMO control from which doctors are trying to escape? Do massage therapists who are already controlled by state massage laws, requirements for continuing education, and the National Certification Examination want to be controlled also by HMOs?
One problem with the medical model for massage is that no one has clearly defined it. To the best of our knowledge, there is no definition that the massage profession or the massage industry has formally accepted. It's just something people talk and write about. If the medical model for massage is not HMO-dominated medicine, will someone please tell us what it is?
All bodywork is environmental work
Many individuals who are interested in the spiritual aspects of bodywork want to know about religious/spiritual environmental groups. They have asked us whether there are religious organizations which are specifically concerned about the degradation of our environment; and, if so, what are these organizations, what are they doing, and where are they located. We are pleased to provide information about such groups. But before doing so, we want to point out that all bodywork is environmental work whether bodyworkers are consciously aware of it or not, because bodyworkers and their clients are components of both the local and global environment. Furthermore, the environment is everything outside the treatment room and everything, including people, in the treatment room. In other words, the environment is not something out there, separate from bodyworkers. We will comment on this in more detail in the final section -The future of massage - of this report.
Some religious groups were seriously concerned about environmental degradation, and organized to do something about this problem in the late 1970s.6 At present there is considerably more interest and activity. The following reports have appeared in major newspapers. Interfaith environmentalism. Ecology movement begins to take root among the religious (The Washington Post. April 23, 1994), Religions are putting faith in environmentalism. (The New York Times. November 6, 1994) Evangelical group defends laws protecting endangered species as a modern 'Noah's Arc.' (The New York Times. January 31, 1996), Religious groups rally to protect 'God's creatures. (Philadelphia Inquirer. February 17, 1996). God's green earth. Conservative Christians embrace the environment. (Gazette Telegraph. March 31, 1996). This article refers to a book Garden of God, edited by Glenn Paauw, "that cites scriptural passages encouraging stewardship of the Earth."
For many religious organizations, the environment is their primary concern. "The National Religious Partnership for the Environment (NRPE) 7 was formed in 1993 to support and encourage religious institutions and people of faith to engage the environmental crisis. Our four partners are: the U.S. Catholic Conference, the National Council of Churches of Christ, the Coalition on the Environment and Jewish Life, and the Evangelical Environmental Network. Each of these partner organizations develops it own materials and implements its own programs, and we come together at times for joint initiatives... We have [also] developed A Directory of Environmental Activities and Resources in the North American Religious Community." (Joan Minierei, Director of Communications, NRPE)
"The National Religious Partnership for the Environment will integrate issues of environmental sustainability and justice permanently across all areas of organized religious life. By so doing it will contribute scale of vision, breadth of commitment, diversity of constituency, resonance of message, and endurance of struggle for all efforts to protect the natural world and human well-being within it. "7
The Environmental Justice Office in the National Ministries Division of the Presbyterian Church (USA)8 has published Restoring Creation for Ecology and Justice. This 111-page report was adopted in 1990 by the 202nd General Assembly of the Presbyterian Church (USA). The Environmental Justice Office also distributes a Resource List with information on (a) Theology, Ethics & Worship, (b) Congregations, (c) Video resources, (d) a free Newsletter - just ask to be on their mailing list, - and (d) Citizen action.8
The Christian Society of the Green Cross, which is associated with the Evangelical Environmental Network, publishes the Green Cross, a Christian Environmental Quarterly. The winter, 1996, issue includes A Petition Supporting Care for All God's Creatures and a Resolution of the Care and Keeping of Creation and Its Living Species.
"The Society also distributes the study document Some Biblical and Scientific Perspectives on Species Protection, and An Evangelical Declaration on the Care of Creation.. This Declaration, which is "the founding document of the Evangelical Environmental Network," is "designed to promote the biblical basis for environmental concern and involvement." (Stan L. LeQuire, Director, Evangelical Environmental Network). The Society wants the Endangered Species Act enforced more vigorously.9
The Center for the Celebration of Creation, at the Chestnut Hill United Methodist Church in Philadelphia, "provides programming to help individuals and religious communities integrate their spiritually with their concern for the earth. The Center publishes a monthly series which offers environmental worship or devotional resources, educational items, and suggestions to help people act on their convictions. Workshops, book readings, and festivals are held throughout the year."10
The National Council of Churches of Christ in the U.S.A., Environmental and Economic Justice/Hunger Concerns Working Group, has compiled God's Earth Our Home. A Packet for Congregational Study and Action on Environmental and Economic Justice, edited by Shantilal P. Bhagat. This includes twelve study sessions, worship resources, for ecology and justice, a glossary, a leader's guide, and a creation awareness chart.11
In 1994, the Environmental Justice Program of the United States Catholic Conference (USCC)12 distributed "some 18,000 parish kits ... to every parish in the country as will as every bishop and social action director. In addition, the USCC Office of Publishing and Promotions has sold over 3,000 copies making the 1994 kit a well-received educational tool." In 1995, USCC held a Consultation on Ecology and Catholic Theology: Contribution and Challenge.
"The Coalition on the Environment and Jewish Life (COEJL)13 is a ... collaboration of Jewish institutions, established to examine the Jewish connection to the natural world and to explore ways to make environmental issues an integral part of American Jewish life. Through outreach, education, advocacy and scholarship, COEJL is dedicated to ensuring that our community develops a growing understanding of the Jewish connection to the natural world and that it serves as a passionate and effective advocate of environmental protection."
What is eco-philosophy? Henryk Skolimowski, former Professor of Philosophy at the University of Michigan, developed the concept of eco-philosophy,14,15 which is ecology from a philosopher's point of view. He considered 'ecological consciousness as the next stage of [our] evolution,"16 "ecological values as the foundation for peace,"17 and forests as sanctuaries.18
"Ecological philosophy is to be friendly with nature and knowing why; is to be friendly with other forms of creation and knowing why; is to be friendly with your own body and knowing why; is to be friendly with your own mind and knowing why. Ecological philosophy means declaring and maintaining peace with yourself and with all creation. Unless this is accomplished, we shall not save the Earth. Saving the Earth is a spiritual crusade of getting your values and your philosophy right, so that you walk in peace because you are a walking peace."19
Because Skolimowski believed that "saving the Earth is a spiritual crusade," it is understandable why he turned to religion rather than to science. Chapter 10 "The Churches Awakening" in Skolimowski's book Eco-Theology. Toward a Religion for our TImes6 provides information about the brochure Eco-Justice produced by the American Baptist Ministry in the late 1970s. This may have motivated "the declaration of the National Council of the Churches in January 1980, which took a strong stand in favor of ecological justice arguing that 'perversion of dominion into domination (of nature) is a sin."
Skolimowski's Chapter 10 also provides information about the "new thinking" in "Catholic quarters" which resulted ... in 1981 ... in "The Eleventh Commandment Fellowship ... [The] purpose [of this Fellowship was to awaken 'within each individual ... a deeply religious and spiritual response to the dangers of today's global ecological crisis' as well as to seek 'the necessary steps to reverse the earth's present spiritual-ecological imbalance.' Now what is the Eleventh Commandment? [It is] The earth is the Lord's and the fullness thereof. Thou shalt not despoil the earth nor destroy life thereon."
The discipline of eco-psychology is concerned with the interrelationship between the environment and our emotional state and mental abilities. This interesting and important area is what Skolimowski, who did not use the term eco-psychology, was concerned with when he discussed (above) the need for a change in our consciousness.19 In eco-psychology it is also necessary to work in a co-creative partnership with nature, but a discussion of that is beyond the scope of the present report.
A matter of life or death
Our survival as a species is now seriously threatened by the global devastation which humans have inflicted on nature. This results largely from the science and technology that the industrial revolution of the 18th century spawned. If we are to survive, we must convert this planet into a biosphere that is environmentally balanced for all forms of life. But that cannot be done unless we counteract the global devastation of nature. If our species becomes extinct, massage will become extinct with it. Unfortunately, the massage profession seems blissfully unaware of this threat to our survival. One report postulates that massage may have planetary implications, but does not suggest an effective way to counteract the devastation of nature and ensure our survival.20
One immediate and primary concern of the massage profession should be to contribute in whatever ways it can to our survival. It can do this only if its members understand what co-creative science is, and why it is important. The future of bodywork, if our species does survive, is co-creative massage and other kinds of co-creative bodywork.21,22 Co-creative health science and co-creative health care, which involves our consciously working in a co-creative partnership with nature, are a major advance over holistic health care. This body-mind-spirit concept is limited because it does not consciously include a co-creative partnership with nature. The holistic approach is therefore very different from co-creative health care in which partnership with nature is the quintessential component.23,24
Contemporary (Piscean) science and
co-creative (Aquarian) science
Contemporary science consists of Newtonan-Cartesian science and the "new science" derived from Max Planck's quantum mechanics (1900) and Albert Einstein's relativity theories (1905 and 1916). This science is concerned about the devastation of nature, how that threatens our existence, and how we can ensure our survival. But contemporary scientists make decisions about nature without consulting nature. They do that because they work independently of nature in the sense that they have no co-creative partnership with nature. In other words, they are not working in an interdisciplinary way with nature as they do with other scientists. Because comtemporary science does not have a co-creative partnership with nature, (a) it is described as Piscean, (b) it is largely responsible for many of the problems that threaten our survival, and (c) it canot assure our survival.
Aquarian science involves our communicating directly with nature and working jointly with nature in a co-creative partnership. This unique partnership is what distinguishes and defines co-creative science,23,25,26 which is therefore very different from Piscean science. If we are to survive, we must counteract the global devastation of nature, and create a global, environmentally balanced environment compatible with all forms of life. To do that, we have to communicate directly with nature and work in a co-creative partnership with nature. We must do this in business, industry, agriculture, and many other areas.
Co-creative science is the next major
advance in our evolution
In 1989, Skolimowski considered "ecological consciousness as the next stage of [our] evolution."16 In 1990, he wrote that an "important principle of the ecology of the mind is: no saving the Earth without changing our consciousness."19 Skolimowski was apparently unaware of Machaelle Small Wright's Perelandra Garden Workbook, the first edition of which appeared in 1987.27 He was right in that a change in consciousness is important. But that is only the first step. We then have to do something after our awareness changes. What we have to do is consciously establish a co-creative partnership with nature. This "partnership" which nature "seek[s] with humans is a partnership with action and co-creative growth."27
We believe that co-creative science is the most important advance in the history of science and is the next major advance in man's evolution. The anthropologist R.E. Leaky and R. Lewin researched "the common origin of humankind and the basic characteristics - cooperation and sharing - that nurtured our long evolution." They concluded that cooperation enabled man to survive, and that competition would have been fatal. "Cooperation" they wrote "propelled the human brain toward its unparalleled evolution" and "must therefore be a very basic motivation in human nature."28
Our early ancestors survived and evolved in a hostile environment because they cooperated with one another.28 Our survival as a species is now threatened by the globally hostile environment which we have created. To survive, we must now cooperate not only with one another but also with nature. Aquarian, co-creative science offers us an opportunity to work in an interdisciplinary way with nature and other intelligences that know far more than we do.
The future of massage
Present-day massage is based on Piscean science. However, massage and other kinds of bodyworker will eventually be based on Aquarian co-creative science. Bodyworkers will then be co-creative health science practitioners. They will work in a co-creative partnership with nature when they work on their clients. In this way, they will contribute toward the establishment of a global, environmentally balanced biosphere that sustains all forms of life, and they will contribute to our next evolutionary advance and the survival of our species.
This will happen when bodyworkers realize that the Piscean holistic body-mind-spirit approach is limited because it does not include nature, that all bodywork involves nature because bodyworkers and their clients are nature, and that all bodywork involves a co-creative partnership with nature whether or not bodyworkers are consciously aware of it.
Finally, there is nothing supernatural about working with nature because there is nothing more natural than nature. When we attempt to do things independently of nature in the sense of not working in a co-creative partnership with nature, we are trying to be supernatural.
More information on how the global devastation of nature threatens our survival and how we can work in a co-creative partnership with nature will be presented in Parts 3, 4 , and 5 of A Search for an Appropriate Philosophy of Massage.
Some additional comments on
We in nature cannot take on the human role and supply human insight into the [co-creative] partnership. Consequently, where there is need for partnership - which, quite frankly, is in every endeavor of humans on Earth - there must be partnership in order for the new processes to be both developed and implemented. - Overlighting Deva of Perelandra25
I believe that co-creative science is the science of the future, that it will revolutionize our understanding of science, philosophy, and psychology; and that it will provide us with a new kind of agriculture and new ways of achieving health. - S. Schatz23
Machaelle Small Wright has integrated health and agriculture in a very unique way, and her research is scientifically sound and valid. I can find no evidence to draw any other conclusion. - A. Schatz.29
(1) Spirituality, happiness and health. Christopher News Notes. No. 339. The Christophers. 12 E. 48th Street. New York City 10017. (2) Eabry, S. Guest Editorial. Massage. Issue 58. pp. 22-25. Nov/Dec 1995. (3) Greene, E. Bringing caring, service, and touch back to health care. Massage Therapy Journal. 33(2):17-18, 1994. (4) Schatz, A. The Church for Spiritual Healing and Health. Spiritual Massage Healing. Journal of Spiritual Bodywork. 1(1):1-53, 1995. (5) Schatz, A. The Church for Spiritual Healing and Health May Now Ordain Spiritual Massage Healing Ministers. Journal of Spiritual Bodywork. 2(1):1-4, 1996. (6) Skolimowski, H. Eco-Theology. Toward a Religion for Our Times. Eco-philosophy Publication No. 2. Eco-philosophy Centre. 1002 Granger. Ann Arbor, MI 48104. 1985. (7) National Religious Partnership for the Environment. 1047 Amsterdam Avenue. New York City. 10025. (8) Presbyterian Church (USA). National Ministries Division. Environmental Justice Office. 100 Witherspoon Street. Louisville, KY. 40202-1396. (9) The Christian Society of the Green Cross. Evangelical Environmental Network. 10 East Lancaster Avenue. Wynnewood, PA 19096. (10) The Green Guide. A Directory of Environmental Organizations and Agencies in Philadelphia. A Guide to Earth Day '96 and the 15th Annual 5k Run/Walk for Clean Air. Clean Air Council. 135 South 19th Street. Philadelphia, PA 19103. 1996. (11) National Council of Churches of Christ in the U.S.A. Environmental and Economic Justice/Hunger Concerns Working Group. 475 Riverside Drive. Room 861, New York City. 10115-0050. (12) United States Catholic Conference. The Environmental Justice Program. 3211 Fourth Street, NE. Washington, D.C. 20017. (13) Coalition on the Environment and Jewish Life. 443 Park Avenue South. 11th floor. New York City. 10016-7322. (14) Skolimowski, H. Eco-Philosophy, Designing New Tactics for Living. (15) Skolimowski, H. For the record: on the origin of eco-philosophy. The Trumpeter. 7(1):44-48, Winter 1990. (16) Skolimowski, H. Ecological consciousness as the next stage of evolution. (This paper was presented at a conference of the Scientific Method Network- May Lectures, 1989 - under the title The Ecological Crisis as an Evolutionary and Spiritual Challenge). Published in The Teilhard Review: Journal of Cosmic Convergence. (17) Skolimowski, H. Ecological values as the foundation for peace. This paper was prepared for the Conference on Ecology and Peace ]held in Varna, Bulgaria, August 25-27, 1986. (18) Skolimowski, H. Forests as sanctuaries. Eco-philosophy Publication No. 4. Eco-philosophy Centre. 1002 Granger, Ann arbor, MI 48104. (19) Skolimowski, H. Opinion. The New Road. May/June 1990. (20) Levian, A.K. Bodywork as a means of planetary healing. Massage. Issue 45. Page 4. Sept/Oct 1993. (21) An unusual workshop. Co-creative science for self-health care, bodyworkers, and other health care providers. Spiritual Massage Ministry Newsletter. 1(3):1-2, 1995. (22) How the articles of incorporation for the Church for Spiritual Healing and Health were amended. Spiritual Massage Ministry Newsletter. 1(4):6-7, 1995. (23) Schatz, A. Preface. In Machaelle Small Wright's book MAP. The Co-Creative White Brotherhood Medical Assistance Program. Perlandra, Ltd. Jeffersonton, VA. 1990. (24) New England academy of co-creative science. Spiritual Massage Ministry Newsletter. 1(2):1-2, 1995. (25) Schatz, A. Foreword. In Machaelle Small Wright's Perelandra Garden Workbook II. Perelandra, Ltd. Jeffersonton, VA. 1990. (26) Schatz, A. Epilogue. In Machaelle Small Wright's Perelandra Microbial Balancing Program Manual. Perelandra, Ltd. Jerffersonton, VA. 1996. (27) Wright. M.S. Perelandra Garden Workbook. Perelandra, Ltd. Jeffersonton, VA. 1987. (28) Leaky, R.E., and Lewin, R. People of the Lake. Mankind and its Beginning. Anchor Press/Doubleday. New York 1978. (29) Schatz, A. Comment in Gardening with Nature. Organic Gardening. November, 1990.