Rev. Dr. (Mysti) Michelle Pruett is a master at establishing spiritual rapport with all souls she encounters, and she has been awarded many advanced degrees and certifications from several prestigious universities and educational institutions combined which more than qualify her to professionally engage in the treatment of physical and mental ailments and conditions through the use of Spiritual Mind Treatment in the capacity of a METAPHYSICAL PRACTITIONER. Even more dynamic in one on one Spiritual Mind Coaching sessions, Dr. (Mysti) Michelle Pruett holds a Ph.D. in Metaphysical Philosophy specializing in Metaphysical Counseling (University of Sedona) and she is serving to bring unconditional love and light to the students, families, and communities she serves. Mysti frequently travels to sacred sites, Sedona AZ being her most utilized where she establishes powerful healing vortex points for her clients and she draws on such energetic coordinates during the monthly lunar hour of power meditation held at the metaphysical center near her Southern California home.
Read this comprehensive and insightful interview by MysticMag to learn more.
How do you define your role as a metaphysical practitioner, particularly in the context of self-healing and personal transformation?
As a metaphysical practitioner, my function is much like that of a ritual elder within the ancient civilizations and indigenous community’s paradigm. I aim to establish and maintain sacred space for clients to feel supported enough to employ processes for making the unconscious aspects of their soul become more conscious and thereby more malleable, changeable, and positively transformable. As a tenet of my metaphysical practice, I have been certified by the International Metaphysical Ministry’s (IMM) University Seminary to professionally engage in the treatment of physical and mental ailments and conditions through the use of Spiritual Mind Treatment so that everything I do professionally, is actively achieving the goal of working with clients’ spiritual mind, true mind, divine-mind, or awakened mind rather than their false persona, unconscious self, automaton aspect, etc. As a Doctor of Philosophy and a credentialed teacher of literary analysis for well over twenty years, I’ve rigorously dissected paradigms of humanity from East to West, from various cultures, periods, and worldview perspectives in search of the answers to man’s most profound existential questions: Who are we? Why are we here? What is the purpose of apparent suffering? How can we more harmoniously serve our individual and collective process of individuation and self-actualization? These questions have been for me best considered by the late Swiss Psychologist, Carl G. Jung whose axiom serves as the foundational inspiration in all my work assisting the spiritual transformation process as he warned humanity that, “Until you make the unconscious conscious, it will direct your life and you will call it fate.” Therefore, I define my role as an aspirational Jungian who uses analytical frameworks combined with differentiated spiritual and ritual practices correspondent to the faith-based systems of my clients to reveal the unconscious content responsible for ailment and then facilitate the healing of the psyche i.e. to heal the soul. For I believe that individual healing is the key to the collective healing of our entire humanity: Heal yourself, and you heal the world.
Can you explain the metaphysical procedures or techniques you use for self-healing? How do these procedures contribute to holistic well-being?
These processes include metaphysical procedures that I conduct both inside and outside of the time and space spent with the client such as the ritualization of sacred space based upon significant astrological events and drawing energy from sacred geographical coordinates such as that which I primarily evoke in Sedona, AZ. For instance, when working with a client who may be going through an archetypal “Dark Night of the Soul” experience, I may use a cosmic event such as a lunar or solar eclipse to create ritual space for that client’s containment of the transformative archetypal energies. Tailoring a cosmic event to the client’s faith paradigm assists with imbuing their subconscious with whatever transformative goal the client is seeking. Most clients seek the cessation or relief of symptoms ranging from anxiety, depression, obsessions, compulsions, etc., and with my ritual leadership over time, they can track the root cause of such symptoms and begin to become more and more conscious about the cause of their ailment as they engage in a guided cognitive and spiritual process of self-transformation. I assist my clients in employing a variety of journaling modalities (especially modeled after the work of Jungian analyst Dr. Ira Progoff, Ph.D.), dream journaling and interpretation, synchronicity tracking, artistic expression, etc. that then can be easily included in a ritual process. For instance, in a spiritual counseling session, a client might recall dreaming images that I assist them in interpreting, and then discovery may be made that the dream is a call from the inner wounded child to finally release negative emotional attachments to their abusive parent and so I may guide that client in writing a “goodbye letter” to that part of their experience and then reading it aloud in session and later incinerating the letter at a time that is most powerfully received by the client’s subconscious (full moon, solar eclipse, Venus retrograde, or other date of religious or secular significance, etc.). In collaboration with the client’s worldview and presenting conditions, I design the instructions for the ritualization of the psycho-spiritual content that is ready for release and transformation. What is important to emphasize here is that the Kairos moment is established mostly by the client’s faith paradigm so that for many of my clients here in the West, Judeo-Christian rituals or Pagan rituals like Yuletide or the 12 days of Christmas are popularly received and when consciously engaged with efficacy, have proven to be highly transformative. Now I’d like to clarify and normalize what I mean by ritual because that term can carry a stigmatized connotation. According to Jungian analyst Dr. Robert Moore, Ph.D., human beings are by nature ritualistic creatures and we innately mythologize our experiences both consciously or unconsciously. And anthropological evidence across cultures and time truly supports our collective need for ritualization. In modernity, our rituals look less like those of our ancient ancestors but are ritualistic nonetheless: annual birthdays, presidential elections/inaugurations, graduation, marriage, pilgrimage, etc. By both bringing greater conscious significance to a client’s already existent rituals and incorporating new routine practices such as meditation, affirmation, active imagination, alter work, ancestral intersession, divination, etc., clients may be initiated into the precise modus operandi to facilitate powerful healing and lasting transformative change. When a client does not express a faith paradigm, I anchor them into astro-psychology which explains how cosmic alignments and events can function as psychological metaphors for change within the human psyche and are already functioning (albeit unconsciously) as universally powerful agents of collective change. After a client conducts their customized ritual ceremony for say a letting go process, they often report feeling a deep sense of release and a lasting sense of peace. Sometimes, if the client’s trauma is really deep or has been sustained over many years, it may require repeat rituals and short-term management of their symptoms over time, so I then follow up in future sessions with more surface-level treatments that help clients maintain an emotionally balanced state such as the evidence-based HeartMath TM techniques like Attitudinal Breathing TM, Quick Coherence Technique TM, Heart Focused Breathing TM, etc., or I’ll elect to incorporate other efficacious systems such as The Sedona Method TM. Through this proper customization of a plan inclusive of various treatment modalities and routine ritual practice over time, a greater sense of holistic well-being is experienced and maintained by my clients.
How do you explore and harness the transformative archetypal power of adversity in your practice? Can you provide an example of how this concept has positively influenced a client’s journey?
Due to the liminal nature of the ritualization work I do in my spiritual counseling practice, I ground everything in the numinous divine realm which lies just beyond the ordinary consciousness of our modern thinking. In fact, simply stepping outside of groupthink, a collective mind, and modern narcissistic preoccupation is in and of itself a healing potion. But when done under the stewardship of a ritual elder (like me), a person is able to more consciously confront the agents of adversity that are already present within their life. You see, from the Jungian view of the psyche, all adversity is an archetypal call to inner transformation, a sort of invitation if you will, to engage in initiatory experience powerful enough to break the shell of false persona allowing for the true person to emerge, to self-actualize. It is our modern misguidance however, that builds identity around adversity, stigmatizes adversity, laments it, builds laws and structures to avoid it, and then sells everyone insurance policies to cash in on it when it inevitably presents itself. Well, the popular adage that what you resist persists really applies here to humanity’s collective ability (or inability) to confront adversity and to be positively transformed by it. All of my clients come to me because they are at some level, either consciously or unconsciously, wrestling with a soul transformation process which I previously referred to as “The Dark Night of the Soul” and it is my intent to help them arrive at the proverbial light at the end of their tunnel. The soul transformation process follows five stages that are neatly metaphor-ed by five phases of earth’s rotation through solar light; stage one: dismantling/sunset; stage two: emptiness/dusk; stage three: disorientation/midnight; stage four: rebuilding/dawn; and stage five: living the new life/daylight. The signs and symptoms of these five phases can present in a very similar form to that of the five stages of grief, but instead of the final focal point arriving at the acceptance of an actual death event, a person may enter psycho-spiritual rebirth and choose to live a new life. My goal is to assist them in their journey by providing ritual containment and metaphysical aid so that they are not enduring soul transformation in solitude and are not without ritual eldership. For it is usually those who lack such guidance and ritual containment that unfortunately get flooded by the psychic content of the unconscious (often presenting in common forms like messianic claims, demonic possession, paranoid thinking, intrusive thoughts, self-harm, suicidal ideation, substance abuse, and addictions, etc.) and wind up getting stuck in an emotional feedback loop that swiftly carries them deeper into psychosis, and further along the path of psychopathology. In other words, whether the client knows it or not, they are already being transformed by the archetypal power of adversity and the only question that remains is: are they being positively or negatively transformed by such archetypal forces? With my conscious assistance and ritual containment procedures, I am able to shift the client into greater awareness of their transformative process, help them track the root cause of their symptoms, and aid them in letting go of the thought patterns and behaviors responsible for their ailments so that their transformation journey doesn’t have to contain such intensely destructive exterior power. When a person is ready to engage in a conscious containment process using a spiritual counselor as the center point to assist in regaining their own center and is willing to work through the fivefold process, then the externalization of powerful archetypal energies can be reclaimed by the interior of consciousness where true and lasting change takes place. I know it sounds overly sobering and far less fantastical to admit, but the psyche (i.e. soul) is a self-regulating system that contains already, everything it needs to self-heal. All I do is come in and read the patterns of my client’s psyche as it expresses itself through reflective dialogue, dream analysis, art expression, relational dynamics, behavior patterns, etc. I then design a ritual and procedural plan that aids my client in becoming conscious of these patterns and then consciously releasing their root causes so that a person becomes more harmoniously liberated by their transformation process instead of remaining bound by their own unconscious resistance to necessary change.
How do you ensure the safety and well-being of clients during metaphysical procedures for self-healing? What precautions do you take to create a supportive and empowering environment?
Without avoiding the risk of sounding grandiose, my ritual eldership is in and of itself the safety protocol for clients’ supportive and empowering environment for it is far more risky for a person to engage and/or endure the archetypal power of adversity alone than alongside a conscious helper. Because of my own ritual practices and the way I establish and maintain the sacred space of my own conscious life as I work within metaphysical realms, I have no doubt in the effective psycho-spiritual containment ability of the metaphysical practices and procedures I employ. After all, from a metaphysical perspective, I am not the doer at all. I am simply the agent of the doer, which is in truth the power of The Divine realm. As a Metaphysical Minister ordained with the International Metaphysical Ministry (IMM), I am constantly drawing inspiration, guidance, and conducting intercession via the divine realm so the safety and support extended to clients originates not from me per se, but from the limitlessness of The Divine. On the practical side however, I do establish a routine history of each client via my pre-client intake process that collects pertinent medical and psychological information, emergency contact information, and if relevant, the name and contact info of clients’ concurrent mental health provider in the case that I need to consult or escalate a client’s treatment to a clinical environment, especially one that requires medical supervision as I am not a medical doctor and I do not diagnose psychopathology nor do I prescribe any medical interventions. I am simply a loving helper, a conscious guide, and a ritual elder alongside others as they journey along the archetypal soul transformation process.
Can you share a personal experience or case study where you witnessed the transformative power of adversity and its impact on an individual’s life?
Early on in my spiritual counseling practice, I had an elderly client (whom we will call “Rosie”) who was in her seventies and was given just six swift months to live after receiving a fatal cervical cancer diagnosis. Grief-stricken and deeply depressed, medical doctors had passed her along to end-of-life care and she came to me saying she needed help as she was “preparing to die.” My task was a very delicate and methodical one because Rosie’s initial archetypal assessment revealed early on that the archetypal Femme fatale along with the Trickster had invaded and constellated in this woman’s unconscious and was unwittingly animating her destructive relational choices. The Femme fatale is an unintegrated archetypal Eros energy highly present in our modern world which best reveals itself in contemporary films where women play stock characters who use their feminine beauty and mystery to charm and ensnare their lover into dangerously destructive traps. As time unfolded, my suspicions were quickly confirmed as Rosie revealed her greatest regrets in life centered upon the fact that she had mothered six children by six different men, none of whom were present in her or the lives of their children. Her life story was vividly colored by constant challenge and difficulty sustaining lasting and meaningful intimate relationships with men. She recounted an eventful history of sexual promiscuity mostly with married men and emotionally unavailable single men. One of her six children had even been fathered by a married man and that very child had suffered a tragically brutal death at the hand of her lover’s wife whom she harbored hatred and loathed for the last forty of her living years. She was not only in deep denial about her conscious choosing of married men who already had families and her poor selection of single men, but she was also blind to her own agency in these “fated to fail” relationships. During those initial sessions, Rosie was viewing the events in her life through the lens of the archetypal victim and blaming the men in her life, especially the absent fathers of her children, for the majority of her despair and suffering. She recalled thirty-plus years of suffering rooted in her perception and belief that karmic propensity was now punishing her for what she called her “past misdeeds with men” and the various neglects of her children. She was fixated upon the one particular relationship where she consciously participated in tricking her lover’s wife and went as far as to regularly meet her married lover at his home by the trash bins where they would have intercourse while his wife was asleep in bed. And this was the very relationship that later led to the violently tragic triangular quarrel where her lover’s wife retaliated by taking the life of the child Rosie had with the woman’s husband. Rosie blamed herself for the death of her child and she harbored long-term hatred for the couple with whom she had become cosmically entangled.
This is where I was able to identify the root cause of Rosie’s illness: because the Femme fatale energy went uncontained during the first half of Rosie’s life and she was no longer easily received by men in the second half of life, powerfully destructive energy encapsulated inside her consciousness and had begun to invade her body in the form of a cancerous tumor. Now this theory is not medically sound I realize, but metaphysically, it identifies the cause of Rosie’s cervical cancer being rooted in her life’s ambivalence and unresolvedness around feminine energy, identity, and expression. You see, sometime after turning fifty and arriving at the second half of life, she said her power and allure over men simply vanished leaving her feeling powerless, alone, and financially desolate since she relied on child support payments to pay and provide for nearly everything in her life. No longer could she coerce married or single men to pay her way so she said that at the age of fifty-five, she turned to legalized sex work in Las Vegas to sustain a living. Most medical doctors would find the root cause of her cancer in her risky sexual lifestyle choices, but to the metaphysician, these roots are one and the same. From the metaphysical perspective, these root causes converge to construct a great clarity: unconscious Femme fatale energy inverted within the soul, and consciousness took shape in the form of cancerous cells that constellated at the bridge of the feminine organ: the cervix. So over the course of twenty-one sessions, I guided Rosie through the healing journey and helped her to release the guilt, shame, and anger she harbored about her past and had hidden from herself deep inside her womb. We used a combination of metaphysical techniques like neuro-linguistic programming, sound healing, dream journaling, artistic expression, forgiveness scripting, and calling on her ancestors, as well as various HeartMath ™ techniques to manage her surface symptoms of anxiety and depression. I designed many of Rosie’s rituals around concepts from the contemporary spiritual text A Course in Miracles because that was the religious paradigm to which Rosie ascribed. I remember one big breakthrough moment when Rosie realized that the same way she felt being tricked out of deeper meaningful relationships with men seemed to mirror her actively tricking the wives of the husbands she kept as coveted lovers and part-time providers. Over time, Rosie let go of so much emotional attachment to her stories of the wounded past and although she was not able to repair relationships with her remaining five adult children, she was able to repair the most important one: her relationship to herself and to the Divine. And it is this soul restoration that extended Rosie’s life beyond the initial six-month prognosis given by her doctors. In fact, from the work Rosie was doing, she managed to manifest a bit of a healing miracle as she lived twenty-one months in total before she ironically transitioned not from cervical cancer, but from Covid. The last time I saw Rosie, she had become a new person and was smiling peacefully while reciting poetry about feminine goddess energy and she had taken up drawing goddesses from various time periods and cultures who she intended to meet upon leaving her physical body at the moment of transition. She consciously used the power of the Divine to heal herself and to evict that awfully destructive Femme fatale energy functioning in Trickster form within her body, mind, soul, and life expression. I will always be deeply grateful to Rosie for showing me early on in my spiritual counseling practice, not only just how destructive the power of those two archetypal energies are, but also how under the right ritual eldership, she was able to use such archetypal energies to be carried unto the rainbow bridge of her own Divine healing toward an eternal life of profound peace.
How do you continue to expand your knowledge and understanding of metaphysical practices and their application for self-healing and personal transformation? Do you engage in ongoing professional development or seek out new perspectives within the field?
Because I’ve formerly served as a full-time California credentialed teacher for over twenty years, routine professional development in the form of formal workshops, conferences, book studies, and consultation teams is something that I have initiated and integrated into all aspects of my life. I have a large network of professional development resources within the metaphysical community as well as the holistic wellness industry. I participate in weekly HeartMath™ support calls, quarterly support calls for facilitators of The Sedona Method™, monthly Chaplain meetings, a minimum of four-weekend workshops a year for Spiritual Counselors and Healers through the Global Center for Christ Consciousness (formerly Unity of Sedona), Astro-psychology certification courses, subscriptions to various professional publications such as Psychology Today- the most mainstream network to which I belong. And then there is my membership to the beloved philosophical fraternal organization the Ancient and Mystic Order of the Rosy Cross (AMORC) which provides ancient wisdom teachings from across cultures, spiritual monographs, mystical experimentation, discussion groups, and a wonderful community of elders who provide me the ritual containment necessary for my metaphysical work to stay humbly grounded in not secular, but divine humanism. In addition to all of this, I have inside of me an autonomous master student who loves nothing more than listening to academic podcasts and who motivates me to never stop teaching, learning, growing, and reflecting. My inner erudite also has an insatiable appetite for reading and devours a ridiculous number of books and peer-reviewed articles each month on a variety of topics pertinent to psychology, spirituality, astrology, esotericism, culture, art, politics, etc. I am always learning, always inquiring, always researching and this is the space that feeds and nurtures my own heart and mind as it journeys along our collective path of soul transformation.
