Between Two Worlds

Bartlett Island north of Tofino, BC. My first memories are from Wickanninnish Beach, Stubbs Island and Vargas, all to the south of this place. I miss them deeply and spiritually and return when I can.

Between Two Worlds

Travis Thomas: a case of microcosmic ‘culture flux’.

“Is it not better to use what thou hast, like a free man, than to long, like a slave, for what is not in thy power?” (Marcus Aurelius, Meditations. IX, 40).

“One of the great marvels of a number of human beings is their ability to shift from one form of freedom to another, when such a shift is desirable or necessary.” (Sorokin 1937 II:164).

            ‘Between two worlds’ is a phrase used by an Ahousaht elder to describe the condition of Travis Thomas, who was taken to Bartlett and Little Bartlett Islands in the Summer of 2018 and remains there to this day. The phrase connotes no mere material condition, though it speaks to the being who lives between nature and culture, or between the past and the present, and certainly Thomas is also living between these obverse worlds. But the deeper meaning of such a description is an existential one: it is applied to the being who finds him or herself between the realm of the physical and that of the spiritual. In cultures wherein the latter still has some suasion one can, in fact, find oneself ‘between’ in this deeper manner, as does the culture in flux more widely. But the enduring question is, does any culture today truly have access to a spiritual realm even if it believes that it does?

            A system of meaning, notes Sorokin, is one in which there are logical compatibilities within the culture and that these meanings are mutually interdependent (cf. 1937 IV:21). He juxtaposes the term ‘system’ with that of ‘congery’, in which the meanings thrown together preclude logical compatibility and appear to be but an admixture, a mélange, or yet worse, a malaise. In post-contact cultures, a common response to the shock of cross-cultural meaning-conflict has been ‘syncretisms’, which refer to a dialectical process generating a novel result; a contemporary and viable system is born out of elements of both old and new, obviating the previous and necessary flux between them. At a personal level, the hope that indigenous Wellness Centers, very much material places and not at all abstractions, will result in actual people maintaining a life-balance of both traditional and Euro-American elements. This may indeed be a practical outcome of their advent, including in Ahousaht itself. But symbolically, the plot thickens and we are unsure as to what outcomes might be expected. This is so because fundamentally, advanced social contract cosmology and contemporary technical-industrial capitalism conflict in every imaginable way.

            And the conflict does not begin with capital and its virtuoso of technique, its ruthless extraction of resources, its drive for profit and for the extension of markets. Long before such things were even in the imagination of Western Man the cosmology of pre-agrarian societies had vanished. It was first replaced throughout the fertile crescent and from Egypt all the way to China and beyond with systems of thought that placed the spiritual realm at a great distance from that worldly. Indeed, to mention the two of them in the same sentence might well be seen as heretical. The ‘worldly’ – a term still used by evangelicals as a negative epithet for so-called secular interests – realm was supposed to be merely a way-station or at most, a proving ground, along the soul’s journey to a higher form of being. Such ideas, much more historically recent than those that animated the traditional cultures of the BC Coast, have themselves been displaced. But it is the relatively brief length of time since they were dismantled by 17th century science and 18th century criticism, not to mention popular commentaries on events like the Lisbon earthquake etc., that calls into question the very anonymity of relationships in this our present day.

            It is this anonymity and the alienation that follows therefrom which is the source of most mental illness cross-culturally. The older ideas of spirit possession or more recently, naturalized gender bigotries – like hysteria, levelled in 1895 by Breuer and Freud, for instance, though in fairness Charcot took pains to note that hysteria could be found equally in both men and women – have fallen into the historical dustbin. The fashionable sensibility that many diseases of the mind can be traced to genetic sources is something I as a humanist have always found unconvincing given the dangers of reductionism inherent in all such neurobiological discourses. But how to call the shot when a person hailing from a culture whose own traditions in turn hail from a cosmic order not even one, but at least two metaphysics ago presents a rather different kind of problem. Here, alienation is something forced upon communities from without. It is a kind of existential ‘Jim Crow’ that gets internalized and thence acted upon. ‘Residential Schools’ – the very term is an evil euphemism akin to Concentration Camps, spanking, discipline, and the Einsatzgruppen (literally, merely ‘single or first movement groups’ or ‘deployment groups’) – were at the very heart of this enforcement for well over a century and a half. Now, a foul potpourri of variables enfeebles once vibrant and uncannily spiritual cultures for whom the division between this world and the other world was negligible if not nil.

            Indeed, the only way in which one could be ‘between two worlds’ within the tradition was to in fact be sick. It was the shaman’s job to track after the sick soul – the ‘soul-catcher’ is a wonderfully conceived (and aesthetic) object and its gloss would make a half-decent fantasy novel title to boot – and one hears of the ‘metaphor’ of a dark tunnel into which the intrepid healer would travel. On the West Coast, at the tunnel’s far and mysterious end, the puma awaited the departing soul. But she was canny to those whose time of transfiguration had not yet arrived. She might growl and send them back towards the realm of the people where the shaman could thence effect a cure. In a theatrical representation of this life and death dynamic, secret societies would initiate youth by sending them on vision quests and then work to return them from the spiritual realm into the villages of their birth. But birth and birthright are not the same thing, just as person and spirit are not. In this worldview, a personal birth is mere biography. It is one of an indefinite number of soul-cycles. It is the cycle itself that is each person’s birthright, gifted to those who have been born into late social contract cosmological systems. Today, the remnants of such systems worldwide face their imminent demise. The vast and dominant system of world-capital does not even believe that spirit exists, let alone anything more detailed ‘about’ its cosmic career.

            So ‘between two worlds’ today can mean, as suggested above, many related or unrelated things. In the case of Travis Thomas and no doubt many others, it means, from the outside, a person who is suffering delusions that so happen to not affect his physical skills and his memory of experience in wilderness conditions. But what does it mean to him?

            Ultimately, this is the question that is of the greatest interest for the rest of us, whatever cultural background we ourselves hail from. It is old hat that psychopathology places all those who experience the visionary into suspicion. Religious verve in general is a mark of at least a mild obsession and perhaps a projected narcissism if not worse. We can ask, forthrightly, why any God would harbor a human interest let alone an interest in a single person. A God is a God, after all. The mascot gods of the Levant, each ethnic or linguistic group possessing one of its own to the utter disregard of their neighbors’ beliefs – Yahweh was, interestingly, not unaware of His competition and made it clear not that these others were false so much as that His people shalt worship only Him; the very interdict implies that the other gods were just as real and could be believed in if one chose to break the local covenant – were as unlike to anything on the BC Coast as could be imagined. Across many languages and almost as many kinship systems, Raven was the most deeply felt Being. His wisdom was sought by all, and today we have a Canadian postage stamp bearing a work of art entitled ‘Children of Raven’, referring to these related peoples and cultures. Thus a child of Raven possesses a birthright to be a seeker of visions, if and when necessary or desirable, to use Sorokin’s terms. These visions are more than a window into another world, they are an expression of the human imagination and thus very much also one of human freedom. To simply lose them, forget them, or yet more strenuously, refuse or shun them, is to surrender not only to some more or less subtle neo-colonialism, it is to give up an integral part of human consciousness which animates to a great extent the history of the entire species.

            From the inside, then, from within the tradition and from within a mind that understands that self-same tradition, Travis Thomas is no longer in this world. He has become the ‘Bukwus’ or ‘wild man’, the interlocutor with the animal spirits and the settled people of the villages, the one who travels between the worlds but never actually rests in that liminal space itself. From the inside, he is not suffering from delusions, he is not addicted, he is not missed, he is not alienated. His suffering has transcended itself, as is the precise ethical purpose of the vision quest more generally. Our outsider questions cannot even be posed until he returns to the realm of culture only, the world of humans, and even then he may not be able to answer them. This is so because it is also part of the tradition that profound visionary experiences that involve existential transfiguration and perhaps as well the transformer beings should not be shared lest one loses their power and their insight.

            Wellness Centers aside, the deeper lesson of such cases for the rest of us has to do with the condition of our spirits; their merit, their strength, their wisdom and their character. Do we yet possess them or have we allowed ourselves to be dispossessed of them through the chicanery of politics, the acid fever of consumerism, the shallow shell of popular entertainment, all in an unmasked mockery of authentic religious belief? Thomas is pushing a point upon us, in a radical and even courageous manner, consciously or no: that we should reconsider our patent categories of mental and spiritual health and even what we patently pretend to know about existence proper, about life and death alike. If we wonder only at the wonderful, if we are empowered only by the powerful, if we seek beauty in the beautiful alone, then we are entirely missing that point.

            Social philosopher G.V. Loewen is the author of 38 books in ethics, education, aesthetics, religion and social theory, and more recently, metaphysical adventure fiction. He was professor of the interdisciplinary human sciences for two decades.