Guilt, shame, slaughter without purpose, alienation from homeland and life itself—this was the legacy that Günter passed on to his son Walt from his World War II combat service in Hitler’s Wehrmacht. Walt, “the only child born in freedom,” was born in the United States shortly after his parents emigrated here from Germany. Growing up in the Cold War 1950s, Walt longed to be an all-American boy, but was always the Indian to his friends’ cowboys and the “Kraut” to their G.I. Joes.

When he turned 18, Walt enlisted and volunteered for Vietnam. “I wanted to finally be one of the good guys,” Walt said. “Service in the American military in a righteous cause would expunge my family’s past and earn our place in society.” He could not know that, instead, he would return with Post Traumatic Stress Disorder (PTSD), feeling less than ever like “one of the good guys.”

The Warrior’s Path

Our troops do not enlist because they want to destroy or kill. No matter the political climate, most troops seek to serve traditional warrior values: to protect the country they love, its ideals, and especially their families, communities, and each other. If they must kill or be killed, they need transcendent reasons to do so. Throughout history, the only reason for fighting that has survived moral scrutiny is a direct attack with real, immediate threat to one’s people. PTSD is, in part, the tortured conscience of good people who did their best under conditions that would dehumanize anyone.

Almost all cultures, past and present, have had warriors. They have also had complex stories and rituals to help them recover from combat and guide them through the life cycle. The occurrence of warriors is so universal that depth psychologists understand Warrior to be one of our foundational psycho-spiritual archetypes.

In traditional cultures, boys and men studied a “warrior’s path.” In these societies a warrior was not the same as a soldier; not merely a member of a huge, anonymous military institution used for the violent execution of political ends. Rather, warrior was one of the foundational roles that kept societies whole and strong. Warriors were fundamentally protectors, not destroyers.

People respond to the same call today. Michael, a Marine who served in Afghanistan, proudly declares that at age 18 he was the first in his state to enlist after 9/11. Nick, an army officer who served in Iraq, enlisted because of a lifelong desire “to be like Hector defending the gates of Troy.”

Warriorhood, however, is not so valued or nurtured in modern society. “Warrior” is not even a recognized social class. A veteran, especially one with disabilities, appears to many, and sometimes to him or herself, as a failure in terms of normal civilian identity. Michael fears that, as an experienced combat veteran, the only place on the planet he now fits is in the French Foreign Legion.

The Echoes of War

War abroad fosters war at home. When we go to war, we inevitably bring its violence and horror back to our homes and streets. We cannot help it.

Rather than feeling that he had restored his family’s honor, Walt spent years ravaged by nightmares, homeless, abusing drugs and alcohol, and sitting with a shotgun in his mouth trying to find the will to end it all. He married and had children, then divorced and neglected his kids. He could not keep a job. He could not come home.

War echoes down the generations. Known or hidden, we all carry the wounds of war. Walt was wounded by his father’s history. His children were wounded by his.

When a veteran has PTSD, his or her entire family and community are inevitably affected. The individual symptoms of PTSD—sleep disturbances, substance abuse, depression, and problems with intimacy, employment and authority—are the same symptoms that are epidemic in our society. When we take a close and unprotected look, we see: We are a nation and a planet of wounded warriors, their offspring, and their neighbors.

Cleansing the Warrior

War poisons the spirit, and warriors return tainted. This is why, among Native American, Zulu, Buddhist, ancient Israeli, and other traditional cultures, returning warriors were put through significant rituals of purification before re-entering their families and communities. Traditional cultures recognized that unpurified warriors could, in fact, be dangerous. The absence of these rituals in modern society helps explain why suicide, homicide, and other destructive acts are common among veterans.

In Viet Nam Walt had exhumed bodies of enemy dead from mass graves and reburied them. He felt like he had dirtied and damaged his soul. Nick declared that, though he had wished to be a great champion of his people, “all they gave me was this dirty stinking little Iraq War.”

In traditional cultures, warrior cleansing was often guided by shamans, and particular shamans presided over “warrior medicine.” Among his many offices and honors, for example, Sitting Bull served as Medicine Chief of the Hunkpapa Warrior Society, responsible for overseeing the spiritual lives and well-being of the society’s warriors. Sitting Bull considered this to be the most important of all the offices he held.

Walt entered individual and group psychotherapy for combat veterans. It helped to tell his stories, have his feelings and losses confirmed by other vets, and receive honor as part of a brotherhood. But he was in search of more cleansing, blessing, and soul healing than traditional therapy could provide. He eventually partnered with a Native American woman. He studied her culture, and participated in sweat lodges and other traditional rituals. He attended a Pow Wow where he was honored as a returned warrior. He was accepted by the Native community far more than he had been by mainstream America.

I annually lead healing journeys back to Viet Nam, and there, too, vets report feeling more welcomed and honored by their former foes than they have ever felt at home.

A Double Wound

Sitting Bull and his warriors, and other bands from innumerable traditional cultures, were never plagued with self-doubt about the value of their mission, as many of our soldiers are today. In order to do battle with a whole heart, the danger and threat to one’s home must be real, and the people must experience it as immediate and about to threaten their total existence; there must be no alternative. A people and their warriors must be in unity.

The effect of that unity shows in Nguyen Van Tam, known as Mr. Tiger, a robust, friendly, and serene man of 87 living in Viet Nam’s Mekong Delta. He is a veteran of wars against the Japanese, French, and Americans. Though at war for a quarter century, he has no disturbing symptoms. “We Vietnamese,” he says, “do not have PTSD because we never hated Americans. We only fought to protect our families and homes from invaders.”

When, to the contrary, wars are based on false pretenses, a moral vacuum results. As Martin Luther King Jr. observed, troops then experience “not simply the brutalizing process that goes on in any war,” but also “cynicism to the process of death, for our troops must know after a short time that none of the things we are fighting for are really involved.”

Walt explained, “I didn’t realize until it was too late that I was just like my father—a good man fighting on the wrong side for the wrong cause.” Moral trauma is at the core of PTSD. An idealistic and sincere young soldier discovering that he is in fact fighting for false or distorted political, economic, or historical agendas can experience deeper and more complicated psychic wounds than those traditional warriors experienced.

The severity and extent to which veterans suffer with Post-traumatic Stress Disorder is a direct response to our culture’s blindness about war’s true cost. PTSD is the expression of the anguish, dislocation, and rage of the self as it attempts to cope with its loss of innocence, reformulate a new personal identity and cultural role, and awaken from massive denial. Veterans with PTSD are people whose belief systems have been shattered. We can better understand PTSD as an identity disorder and soul wound rather than a stress and anxiety disorder, as it is presently classified. War dehumanizes anyone it touches, but especially a veteran who questions the cause he served.

Most conventional therapies teach healers to avoid talk of morality. But war is inherently a moral enterprise and veterans in search of healing are on a profound moral journey. Healers and communities must walk with them. As a society, we must honor those wounds in ways that recognize their depth and degree of psychic suffering.

Lifting the Burden

Warriors in traditional societies served the need for protection, and all that was done was done in the tribe’s name. They had rituals transferring responsibility for actions during warfare from veterans to the entire culture. Ultimately leaders, not ordinary troops, were held responsible for the results of battle and for the deaths that occurred.

Our veterans cannot heal unless society accepts responsibility for its war making. To the veteran, our leaders and people must say, “You did this in our name, because you were subject to our orders, and because we put you in untenable and even atrocity-producing situations. We lift the burden of your actions from you and take it onto our shoulders. We are responsible for you, for what you did, and for the consequences.”

Walt received this acceptance from Native American communities. In my seven trips to Viet Nam, and with every veteran and civilian I have met who has visited Viet Nam since the war, the Vietnamese people have offered such acceptance and forgiveness to any American returning to the country to reconcile. In contrast, since Afghanistan, Michael says, “I still love America, but America does not love me.”

Without this transfer of responsibility, the veteran carries war’s secret grief and guilt for us all. Too many veterans collapse into a silent suffering disability and thus serve as our broken scapegoats while the rest of us proceed with “business as usual.” In contrast, during my healing retreats, veterans tell their stories, civilians speak of their lost loved ones, and everyone shares their damaged values and broken dreams. Finally, our vets enter the center of our circle and civilians pledge to accept responsibility for any harm done in their name and to help carry the veterans’ stories for the rest of their lives. By sharing this burden we become a community united in service to war-healing.

Healing for All

We wish, as the gospel song says, “to study war no more.” But scholars count over 14,600 wars in the last 5,600 years of recorded history. War is so epidemic in its occurrence, devastating in its impact, and lasting in its aftermath, that we must study it and tend to it and treat it. If we are to return war to its proper place as a last defense when absolutely necessary, we must heal the wounds of our soldiers and communities. We cannot achieve peace-making without first achieving true and comprehensive war-healing.

Walt finally put away his shotgun and quit drinking. He enjoyed a successful relationship with his new partner and was adopted by her tribe and its warrior society. He took up a spiritual path that restored his belief in the goodness of life and order of the universe. He volunteered with more disabled veterans, visiting the infirm at his regional V.A. hospital and helping create annual veteran reunions. Both in therapy and beyond, we created rituals that allowed this soldier to find healing. The Native American and veteran communities helped support and bring this warrior’s wandering spirit home. In turn, Walt became a devoted advocate for other veterans more wounded than he. The disabled veteran became an elder warrior.

But war completed its damage. Only in his 50s, Walt died of Agent Orange-related cancer last year.

We cannot heal from war without involving the entire community and society, and without invoking transpersonal help. We must develop modern rituals that acknowledge the additional wounds caused by war fought for non-defense reasons. Much as we might disagree with a war, our rituals must include purification, public storytelling, and community acceptance of responsibility for what the soldier has done.

These war-healing rituals and practices serve us all. They bring home to us the need to break the cycles of war-making and violence both within the individual soldier and within the society. When we return to our veterans their silenced voices, when we accept our true responsibility as individuals and communities, we will no longer see war as an adventure or a legitimate tool of power politics. Then, perhaps, we may see that all over our country and world, we share the same legacy of war-wounding. When we join together to address those wounds wherever they appear, we will finally “study war no more.”

I asked Walt’s permission to tell his story during our farewell visit in the hospital where he was dying of Agent Orange cancers. He was surprised at first, but finally said, “I was afraid my life was worthless. But please tell my story. Please make it mean something. Maybe it can help some other poor souls avoid my fate.”

Edward Tick wrote this article as part of A Just Foreign Policy, the Summer 2008 issue of YES! Magazine. Edward is author of War and the Soul and three other books. He has worked with veterans for three decades and is director and senior psychotherapist of Soldier’s Heart: Veteran’s Safe Return Initiatives.