What is magikq?
Obviously, it has nothing to do with stage magic. Using the initials of my name at the end is just my creative juices flowing. I use it as an overall term for human abilities of attaining information that transcend the five senses. These include premonition, working with and reading energy, the use of the Clairs, communication with ongoing consciousness, the use of synchronicity to explain events, interacting with planets, the paranormal etc. In some cases, magikq includes highly subjective studies such as practices, ancestral alignment, and deity connections that cannot be proven but are assessed for therapeutic value using tools such as correlations, witness reporting, and synchronicity.
How does psychotherapy fit into the equation?
Therapy involves understanding and explaining the functions of the mind or psyche using accepted theories definitions in psychology. Because of various psychological factors that come into play with magikq, it is worthwhile investigating hints, suspicions, causes, and correlations, not to mention the tricky psyche movements such as bias, suggestion, and social contagion.
Can therapy help those who study and explore magikq?
Yes but not before the therapist recognizes two factors. First, he or she must acknowledge his or her biases. If, for instance, a therapist sees magikq as non-existent or evil, then such a conclusion could impact the therapeutic process.
Second, here in the West there are biases within the study of the mind as a whole that pathologies paranormal experiences (See An Introduction to the Psychology of Paranormal Belief and Experience by Tony Jinks), which may account for a lack of utilization by those who practice some form of magikq.
Isn't magikq out of touch with reality?
Moving into trance states and using the imagination isn't a move away from reality per se. It does activate various functions of the brain, which many religions, spirituality groups, and cultures understand as tapping into greater mysteries. Because we exist here, we have to return to function appropriately and effectively. And FUNCTION is one of the biggest distinctions between currently defined psychological disorders and magikq.
For example, I trained as chaplain in a psychiatric hospital and then worked as chaplain in hospice where some patients were diagnosis with schizophrenia. The problem that these patients faced was an inability to function in reality in the here-and-now. Their worldview was so out of touch with what was happening around them that they couldn't connect (i.e. loose associations). It was a fixed mental state that could only be adjusted with medication and therapy.
Is magikq the same as delusion and hallucination?
What constitutes delusion and hallucination? When I served as hospice chaplain, it was common to see patients prior to their transitioning reaching up to hold a loved one. Others were able to share that they had visitors. As far back as I can remember, all of these cases I witnessed and heard about involved loved ones who had died. Moreover, they were comforting in nature. In the medical field they call this hallucination, but is it? Naturally, physicians must stay away from possible transcendent interpretations, but it might be negating the very mystery of human experience.
The Diagnostic and Statistical Manual of Mental Disorders, fifth edition 2013, also called the DSM-5, adheres to this same scientific motto. The professional Handbook states that "Delusions are deemed bizarre if they are clearly implausible and not understandable to same-culture peers and do not derive from ordinary life experiences" (p.87). Likewise, "Hallucinations are perception-like experiences that occur without an external experience" (p.87). While these definitions have merit in identifying disorders, it can also reduce the transcendent in human experience.
The DSM-5 must have known that to hold to these sweeping formulas could prove costly when considering religion. Thus, it adds, "Hallucinations may be a normal part of religious experience in certain cultural contexts" (p.88). This is a kind admission that internal experiences without external stimuli could be normal, but it still suggests that internal experiences without external stimuli--claims of seeing angels or Mary, God (i.e. "God spoke to me"), near death experiences (NDE), or hospice patients reaching for or interacting with deceased spirits--are automatically and without any investigation defined as hallucinations.
Psychical experiences are said to be Schizoaffective Disorder?
I find this to be an unfair charge. Like schizophrenia, schizoaffective disorder has hallucinations and delusions, both of which are within a context of disorganized thinking, depression, and/or mania. While Magikq can in some cases come close to psychosis with its trance states and use of imagination, it is usually orderly and structured and doesn't take the place of reality as we know it and function in from day-to-day. Moreover, magikq often results in personal healing and altruistic tendencies. Schizoaffective disorder cannot bring about such desired outcomes.
What steps would you offer to those who believe in and/or work with the transcendent?
Accountability! But by accountability I don't mean seeking to debunk magikq phenomena. Instead, it involves connecting with reputable associations, attending reliable workshops, and journaling, monitoring, and discussing your own personal experiences with others.
A second step is to own your biases. No one is neutral, not even skeptics and researchers. There are some who claim to be skeptical but really are strong advocates of disproving psi phenomenon altogether and cannot see that their own scientific theories and methodologies have a twist of their own. The same can be said of believers in psi phenomenon. They can have their own tendencies and refuse to see any variance explanation or alternative meaning to their experiences. One way to prevent our biases from contaminating our findings is to assess for normal explanations first.
And third, document your experiences. Notes taken now can be used to compare. Moreover, documentation can eventually reveal important information about our methodologies, biases, motives, and conclusions.