Friday, January 31, 2025

poem for Imbolc

  A little thankful song 

by Frank L Stanton


For what are we thankful for? For this:

   For the breath and the sunlight of life

 For the love of the child, and the kiss

   On the lips of the mother and wife.

     For roses entwining,

       For bud and for bloom,

     And hopes that are shining

       Like stars in the gloom.


 For what are we thankful for? For this:

   The strength and the patience of toil;

 Forever the dreams that are bliss—

   The hope of the seed in the soil.

     For souls that are whiter

       From day unto day;

     And lives that are brighter

       From going God's way.


 For what are we thankful for? For all:

   The sunlight—the shadow—the song;

 The blossoms may wither and fall,

   But the world moves in music along!

       For simple, sweet living,

         (Tis love that doth teach it)

       A heaven forgiving

          And faith that can reach it!

Wednesday, January 29, 2025

New moon reading

 For the new moon, I see it as the time to “plant the seeds which grow to fruition for the full moon”


What “seeds” should I plant?

- Astrid: between now and the full moon I will get a sign/renewed hope in regards to “my person” as I call him. ALSO be alert. The advance from that friend may happen during this lunar cycle. 

- elf struck: be careful with what you think and fixate on, for that is what you draw to you. 

- the merciful one: there will be a death of someone you know but it is not someone close to you. 

- Freyr: the group shamanism journey day will give you a day of peace and contentment. 

- initiate: stay open and curious as you explore the idea of changing your major 

- Kat and Jack might get secretly engaged 

What is something I need to release during this cycle?

-  nothing at this time 

What are some obstacles I will face? 

- the sigil keeper: keep an eye out for signs and omens about the challenge to come. (Between now and full moon)

- shapeshifter: you will overcome the challenge by being authentic and remembering that I CAN overcome this. 

Any last advice for this portion of the cycle?

- sorceress: do a ritual of self empowerment, in a general sense, not specific to any one goal. Do reading with Brigid for more info

Monday, January 27, 2025

Dhammapada Chapter 16 - my issue with Buddhism

 since the professor is so unorganized.... I did my text reading and reflection only to find out there is specific chapters I have to sick to. I however like my reflection so I will post it here. 


Quote: “Let a man be free from pleasures and let a man be free from pain; for not to have pleasure is sorrow and to have pain is also sorrow.” - Dhammapada 210


Chapter 16 “Transient Pleasures” pretty much shares the sentiment of the quote above, repeating it 8 different times with slight variation before closing the chapter on the importance of dharma. This is the point where I struggle with Buddhism. Buddhism’s goal is to break the cycle of rebirth by releasing attachment and letting go of sorrow thus allowing them to be one with Nirvana (to make the vaguest summary). 

My religious faith is all about honoring cycles - including the cycle of death and rebirth, or in this case, joy and sorrow. I believe that every sorrow has a purpose, a lesson. I do not mean this in the cliche “don’t be so sad, this serves a purpose” but in a “if you want to know why this happened, there is a reason.” Sometimes that lesson is to be reminded that you can survive hardship. Sometimes that lesson is to learn the depth of suffering, for it is only by comparison that we appreciate true joy. The dark only makes the light shine brighter. 

There is also a natural cycle to life, after every winter there is a spring. My favorite holiday, Imbolc, is actually the harbinger of spring. A reminder that the harsh and cruel winter (death) will come to an end and spring with its warmth and fertility (rebirth) is on the horizon. Buddhism seems to ignore or view this cycle as bad, whereas I see the goal of never suffering to be sort of childish (I do not mean that in a harsh way) and unnatural. 

I often turn to Buddhism’s mindfulness and reminder that “all things are temporary, even joy, even pain” as a coping mechanism for not giving in to sorrow, but I cannot wrap my head around wanting a life completely devoid of it. 


Sunday, January 26, 2025

Survive

 My mind is spiraling in the worst way. 

I cannot sleep because I have to have a survival plan.

In a state of emergency… I’ve worked it out and I could live out of my SUV. Would not be ideal but honestly? I could. 

Sell literally almost everything that I own. Except what I pack: (each bag being a drawer for future settlement)

1 bag (bottoms): 2 or 3 pairs of jeans. 2 or three pairs of black soft pants. 1 pair sweat pants. 2 maxi skirts (green and burgundy&blue), floral romper, 1 sundress, pink grey floral long sleeve dress. 

2 bag (tops): 2 plain print black tank tops, 2 plain Burgundy tank tops, 1 grey tank top, 1 fancy blue tank top, 1 green floral tank top,1 white tank top, 1 pink tank top. 2 floral nice short sleeve blouse, 3 casual short sleeve (phantom, 2 pick), 3 casual long sleeve (anime, sun & moon, pink granite), 3 nice long sleeve (black cut out sparkle, grey pink, black lace tan). 

3 bag (warmth): 3 sweaters/hoodies (serial killer, brown, sleep token), 3 flannel, 1 fleece, 1 black over thermal) 

4 bag: 10 pair underwear, 5 pair pajama (4 pair small set, 1 pair long sleeve set for warmth), as many pairs of socks as I can. tooth brush, tooth paste, hair brush, 3 lotions, 3 lipsticks, 1 eyeliner, tweezers, nail clippers) 

5 bag: Bug out bag.... solar panels and mini generators, emergency thermal blankets (the silver ones), water purifying tablets, Can opener, The granola bars I have, screw drivers, pocket knife, TOILET PAPER, bottles of water to fill the rest of the space. 

Mom purse: benedryl, Neosporin, my bipolar meds, adderall to sell in case of emergency, anxiety meds. Mios for me to flavor water.  Travel lotion. Travel bottles of toiletries. Three perfumes (graphite, marshmallow, and the baby VS bottle). Wallet. Passport. Birth certificate. 

In ONE box I can fit keepsakes: pick 1 item from each shrine to represent that deity. War shield (ancestors). 

in ONE SMALL box: However many candles I can fit in case of emergency for warmth. 3 lighters. 

Bedding: Both mattress toppers, all 3 warm blankets, 

Important items: Cat carriers. Laptop & Charger, Tent, at least 3 bath towels.

Empty out my car completely - in area under the trunk:

- bags of dog food & all her bones that I possibly have

- all bags of cat litter I currently have

- All cans of cat food I currently have

- Bags of Cat food that I currently have

Box: Any dry food that I can; Canned Meat (chicken, beef, sardines, tuna, corn beef hash, Vienna sausages, potted eat), canned veggies (Corn, green beans, carrots, spinach), fruit cups

**Once the food runs out... will literally just have to buy food daily from dollar stores etc. Stock up as I can. 


Storage:

Backsteat: Dog Hammock and blankets for the pets. ALL BAGS and BOXES under the hammock. Like when I moved up here. Anything that doesn't fit will go in the trunk (which will then be moved to front seat at night time) 

Front Seat: passenger floor board for the cat litter, water bowl at pit stops. Maybe have a bowl in the hammock? Dry food available in passenger seat for cats; hammock for dog. Wet food given at night with bed set up. 

Water bottles to fill any remaining space. 

Nighttime: seats folded down, both bed pads put over them. Sleeping bag and blankets layered - sleep on vs under as many as comfortable. Pets fed while I watch. Water bowl where they can access. 


Logistics:

Internet via hotspot from phone plan & possible satellite internet?

Bathroom anywhere we can. Shower at Gyms (I would get a PF membership $10; they are 24 hours & I can probably park in the parking lots) or Truck stops. 

Money for: Phone plan, Gas, Food, Cat litter. **I will BURN through gas... because the car will be running during the wintertime non stop. (Space heater for winter.... charge storage can be charged from the car, then the heater plugged in.) 

Phone: $55 straight talk

Gas: $650 a month

food: $500 a month (aiming high, me and the pets on gas station food and canned goods)

Cat payment: $234

Car insurance: $80

Loan payment: $430 

Health insurance.... $100?

--------------------------------

2049 --> $2630 a month before taxes = $31560 = $15.20 an hour at 40 hours. 


Look for any fully remote work or odd jobs I could do. Really push selling readings online. Still registered to WI that way I can still get health insurance while I roam.

(Google digital nomad jobs)

****Save up for: Solar paneling to put on top of my car --> Look if I need to set up camp somewhere I will use the toilet outside if I have to.

**** Save up for: New Tires & oil changes as needed


-------------------------------

What prepping do I need to do?

- buy the mini solar generators

- buy the emergency blankets

- State Park passes for whatever states I enter (usually $20 bucks?)

- Another Lead for snow. If I stop to camp, the cats would go in the tent and not leave, but snow would have free reign of her lead. 


to know:

To essentially live while camping long term requires public land, so states like:

Alaska, Arizona, California, Colorado, Idaho, Montana, Nevada, New Mexico, Oregon, Utah, Washington, and Wyoming are generally considered the best options due to the availability of Bureau of Land Management (BLM) land where dispersed camping is often permitted. 

Otherwisw, reserve campsites where you can. (preferably with a bath house on site)


No one would really know that I wasn't just camping for the night. 

I could also reach out to friends and camp in their back yards whenever available. See if Rach would let me set up a tent in her back yard in a pinch?

Now that I've gotten this written out maybe I can sleep. 

Thursday, January 23, 2025

"Journey" Homework...

 I have tried to journey a few times on my own and not had much success. I did have two very brief interactions


1) I did not realize I was journeying until after. I felt moved to daydream, the same way I do when I feel pulled to dance which sometimes means I might get a message from the other side. I couldn't daydream so I took my dog for a walk outside. I was playing music and walking her against the wind, I thought I was just daydreaming but the usual messenger did not appear... instead I saw a man. It was with my minds eye, so I figured just a part of the day dream. As I walked on with my dog I dreamt I was walking closer to him and I realized he was a kelpie. People around him were shying away in fear so I swallowed mine and walked right up to him without hesitating and hugged him. When he did not react badly, I raised my hand for just a moment and saw that I was not stuck (kelpies and stick you to their skin so they can drown and eat you). So I tried to sing to him, I did so out loud, the cold made it hard and only every other word came out, not sounding good at all. But he lowered his head with his ear closer to me so he could hear me and embraced me to his chest while doing so. I felt... safe. 

When I finished the chorus I stopped singing and with my face against him, relaxed as we held each other, said "You're not alone anymore". I FELT HIM ACKNOWLEDGE THIS and immediately snapped out of the "daydream" and started to cry. I'm not sure if that was in regards tot he sub zero wind blowing in my face or the momentary connection I had, but realized I had journeyed because I had actually made contact with the spirit of a kelpie. I felt his presence acknowledge what I had said... that doesn't happen in my daydreams. 

2) Preparing to go to sleep tonight I asked my ancestors for guidance. I said that I know they provide it more often than I am aware of and that I was sorry for not recognizing it but that I was grateful. Other than school and work I don't know what I am supposed to be doing right now. I don't know what I should be focusing on... self care? I have been. Resting? With being sick, I have been forced to. Ever since that talk at the session I have been letting my body relax and rest. But I feel like I am missing something. (I said all this to them). Then I opened myself up and just listened.

At first I heard bubbling water.. like I was sinking below the surface and air bubbles were escaping. Then I saw that I was at the bottom of some source of murky water. I couldn't see around me but I could see up the surface... it was a very long way to swim. I sensed movement around me, a predator in the water. The same feeling I imagine one would have while swimming with a shark... but I was not afraid. I was not in any  danger. The Kelpie was around but he did not show himself.

The surface was so very far and for a moment I thought about asking the kelpie to help me get there, but then I paused and asked myself why did I want to go to the surface? I was not in danger of being eaten, not in any danger of drowning, here in the water it wasn't cold or chaotic and to my surprise I wasn't in a soul cage (usually when I meditate and find myself under water its in a soul cage). When I realized I didn't know if I actually wanted to go up to the surface I jolted out of the journey, unable to get back. 

I did audibly ask "What the heck was that supposed to mean??" and got up to write this. 

Buddhism Basics

 4 Noble Truths

  • Life is Suffering
  • The cause of suffering is attachment
  • the end of suffering is obtainable 
  • There is a path to the end of suffering
8 Fold Path - Dharma 
  • Right View -  see reality through the lens of the four noble truths
  • Right Resolve - is to be resolved on renunciation—the wish to be freed from suffering, resolved on freedom. 
  • Right Speech - to abstain from false, divisive, and harsh speech, as well as idle chatter
  • Right Action - the intention of causing no harm to ourselves and others but to ensure that what we are doing physically does not cause harm to any sentient beings. This means an avoidance of killing, injuring, stealing, and sexual misconduct.
  • Right Livelihood - for monastics is to live from the donations of others and never take more than one needs. For laypeople, it means to avoid any livelihood that causes suffering to others by cheating, harming, or killing them
  • Right Effort - means to diligently cultivate good qualities and to abandon non-virtuous thoughts and actions.  The Buddha taught that if you want to be happy, there are certain behaviors that will help you attain that goal and others that will prevent it.
  • Right Mindfulness - to remain mindful of the body, feelings, consciousness, and mental phenomena while abandoning attachment and aversion.
  • Right Concentration - to remain withdrawn from our senses and focused upon the object of our meditation while we practice. By avoiding counter-productive, harmful thoughts and actions, we develop a stable mind.
Three "Main Branches" of Buddhism
  • Theravada Buddhism: the oldest branch, focused on cognitive methods of enlightenment
    • Pali Canon (Teachings of Buddha himself)
  • Mahayana Buddhism, focused on compassion and supernatural intervention
    • Sutras, came up with the "right path"
  • Vajrayana Buddhism, focused on exploring esoteric and often counter-intuitive secrets to reach enlightenment
    • Tantras, not everyone can find the answers - only special people 
    • Tibetan Buddhism - Dhali Lama being an example of the special people 
Buddhism was born from Hinduism. 

Was popular because...
  • Based on teachings of buddha but not an authoritative teaching
  • does not require ritual practice
  • Emphasis on individual journey and process
  • Balanced way of life, living a middle way 
  • strong focus on ending suffering 
  • Does not endorse the Caste system...and at the time there was a LOT of suffering 
Important Practices:
  • Meditation (not Buddhist specific)
  • Altar Offerings
  • Chants and praying
  • Studying and learning from monks 
Buddhism's Karma: "Buddha’s teaching past actions do not determine current experiences. The bodily features and abilities with which one was born might have been a result of past actions, but past actions do not pre-determine the ways in which a person uses her body and abilities in this lifetime, nor do they predetermine the ways in which others treat her body and abilities"


Downsizing again

 Okay so.... I think I need to downsize again. its a POSSIBILITY. But being realistic, I just need enough clothes to fit into 6 drawers. (pants, nice shirts, casual shirts, sweatshirts, socks & underwear, 


Might seriously consider this one... 600 sq ft studio for $1260-1350 -- ALL UTILITIES included... gas, heat, electric, internet, etc. (LOL these are the apartments right by our old offic building) - I already pay $1225-$1291 with utilities and internet depending on the season anyway. 

https://www.vivolivingmadison.com/neighborhood?utm_knock=gmb


https://madison.craigslist.org/apa/d/madison-updated-near-east-studio/7820139991.html

$745 - pay heat and electric. street parking again :( but at that price?


If I go out farther away.... Work from Home Tuesdays and Thursdays ( 1 - that opens up time for daytime classes, 2 more housing options close to mom if anything happens)

https://www.facebook.com/marketplace/item/1119537459804539

https://www.birwood.net/vacancies?maxPrice=900&sort=Lowest+Price



Tuesday, January 21, 2025

Notes from Recalling our own stories: ***TO USE FOR SOCIAL MAP PAPER

What I would highlight if I had the physical book
  • Chapter 1
    • I conclude that a model of spiritual renewal exists in Scripture. It is many centuries old, but it informs what is needed in spiritual renewal today. (8)
    • A third thing I learned about spiritual renewal from my father is that it requires not only reflecting on the call but also rehearsing and recounting the story in a community or public setting. My dad chose the pulpit, and Paul had to use the courtroom. Spiritual renewal is greatly enhanced when it is done with others present. (8)
    • Spiritual renewal is finding a fresh, novel, and creative way of allowing the call to reorient our present lives so as to bring replenishment and hope. Spiritual renewal is a process of connecting with our original motivation for ministry, and then moving systematically into examining areas of our lives in light of that call. (8)
    • By mythology, I mean the beliefs and convictions that people have about themselves, their relationships with others, their roles in life, and their ministry. As used here, myth refers to the way beliefs and convictions are constructed and how these constructions shape our lives and our behavior. Beliefs and convictions are represented by certain repetitive themes that appear in the stories we tell. At times, I may use the words myth and theme synonymously, although they are different. Myths are the stories we tell, while themes reflect the beliefs and convictions in the stories. (8)
    • The project of existence is an overarching framework in an individual’s life that gives meaning and shape to everything that goes on. It is a vocational umbrella, or window, through which we look at all of what we do. It is the dominant, self-understood purpose for which we have been born. It tells us what to do daily in our ministry, and it informs how we execute our roles and functions. It serves as a kind of road map in fulfilling our call. (8)
    • The dominant myth, the project of existence, gives meaning and shape to our lives...The project of existence has at its core the call... Lesser stories—our submyths—often take center stage in our lives. When this happens, we suffer loss of meaning and direction(9)
    • The emphasis on perfection has led people to describe the effort to achieve empathy as having “sucked the life out of the caregiver,” and as having “the potential to contaminate” us as caregivers if we have no place to turn to for emotional and spiritual renewal. How to renew and sustain our vital spiritual and emotional life as religious and professional caregivers, and thus replenish our energy, remains a crucial need in the face of the demand for perfect empathy. (10)
    • It is not easy for religious caregivers to move beyond the perfectionistic impulse to awareness of the need for spiritual renewal and retreat. Perfectionistic thinking is so strong that we deny our own need for healing and resist the efforts of others to help us see our vulnerability and suffering. (10)
    • the metaphor “walking wounded” as another reply to the perfectionistic myth. He uses the term to characterize those of us who deny our vulnerability and woundedness and who, consequently, walk around as wounded people seeking to help others. Instead of achieving good enough empathy, we become dangerous to ourselves and to those we seek to care for. (11)
    • Our task is to reedit, or reauthor, our own mythologies where they make it difficult to carry out our call. In reauthoring the myths in our lives, we assume that the call from God is ongoing. God’s call is like an unfolding drama in which new meaning is disclosed daily, and as the called we are invited to participate in these new meanings and possibilities. (13)
  • Chapter 2 - Personal Myths
    • Ministry is just as much a hazardous occupation as that of high-rise window washing or stunt car driving. In fact, all of the “helping professions” are hazardous in the sense that they include a high danger of burnout and a high risk of fallout. Burnout can be seen in those who become fatigued, discouraged, and overwhelmed. Fallout can be seen in those who leave one vocation and enter another. While it is not likely that clergy will plunge ten stories to their deaths, as those perched near the top of skyscrapers might, still, they are constantly exposed to dangers that could threaten their mental health, their judgment, and their motivation. (Malony and Hunt 1991, 33) - (14)
    • A personal mythology is made up of the convictions and beliefs that we hold about ourselves. It is made up of specific themes (Bagarozzi and Anderson 1989), including:
        • Early memories
        • Whether or not we feel welcomed and wanted
        • Our birth order in relationship to other siblings
        • Gender
        • Name and nickname
        • Peer and sibling relationships
        • Roles we played (or still play) in our family of origin
        • Parental discipline in our family of origin and in school
        • How our parents relate(d) to each other
        • The stories with which we identify
        • (14)
    • As we see from the list, these themes have their genesis in our family of origin and our early childhood experiences. They are symbolic in nature and laden with affect (which is defined as “the conscious subjective aspect of an emotion considered apart from bodily changes”). The themes have several components, notably the internalized and externalized relationships that we have with significant others early in our lives and how the self interprets experience. (14
      • This is why we delve into family systems theory...
    • Common Personal Myths: I have encountered certain personal myths in retreats, in classes, and in my counseling with others. My selection of certain myths here is not exhaustive; there are many possible types. (14)
      • The Myth of Rejection: The myth of rejection is the belief that you are unwanted, even unwelcome, in life....The myth of rejection makes us highly vulnerable to the myth of perfection. (14)
      • The Myth of Powerlessness: This myth is not as obvious since we often hide our feelings of powerlessness, from ourselves and others. Facing a difficulty or crisis could make us quite aware of being powerless. The myth of powerlessness is the conviction that we have no real power or agency to impact our lives and the lives of others, our environment, and our world. (15)
      • The Myth of the Loner:  A person who perceives himself or herself to be a loner distrusts the world. The loner fears getting emotionally close, fears being hurt or disappointed. They desire closeness, but intimacy is threatening. ... This fear of closeness is accompanied by a belief that we are unrealistically flawed and imperfect. Isolation from close relationships helps us handle the overwhelming sense of imperfection. But wishing to be perfect is still deeply rooted in our sense of self, and so we loners are often preoccupied with perfection, especially when relationships hamper our efforts. (16)
      • The Myth of the Good Girl: The myth of the good girl is the conviction that you must be good and gracious at all costs. It is rooted in feelings that you cannot be angry or upset because this will make others uncomfortable. The goal is perfect goodness.(17)
      • The Myth of Invulnerability: The myth of invulnerability is a major theme in the lives of most ministers. I have found it the most prevalent myth in my teaching in seminary. Even in retreats, ministers seem to need permission from the leader and others to be open about their vulnerability. In a competitive and success-oriented culture being vulnerable is a liability. Not recognizing our vulnerability and using it appropriately is a liability as well. (18)
      • The Myth of Sole Responsibility: Ministers of both genders may suffer from an overblown sense of responsibility. The myth of sole responsibility relates to the conviction that what happens in life depends solely on us. It is a heavy burden, accompanied by the feeling that because no one else can carry the responsibility we are left all alone to do so. (18)
      • The Myth of Self-Sacrifice or Unlovability: This myth relates to the belief that we will only be loved if we hide our true selves. The love we received as children was often conditional, based on performing up to others’ expectations, to the detriment of self. A major theme in this myth is unrequited or unreturned love. (18)
      • The Myth of the Savior:  Given our childhood and family-of-origin experiences, the myth of the savior is one to which many ministers are prone. We are prime candidates  for  developing  this  myth  because  of  the  sometimes-limitless hopes that others bring to us. The myth of the savior is the conviction that our role in life remains to bring stability and peace to the “family.” This role can be negative or positive, depending on whether we have received the nurturing and support we need in order to grow. (19)
      • The Myth of Aloofness: The loner is convinced of their ineptness in close relationships. In the myth of aloofness, we believe that emotional closeness is dangerous. We must stay disengaged or disconnected from relationships in order to be a self. As aloof persons, we fear being swallowed up in relationships. We are intimidated and overwhelmed by the perfectionistic expectations of others, so we must remain aloof in order to survive emotionally.(19)
  • Chapter 3 - Family & relationship Myths
    • Marital myths examine the nature of the ideal-mate and ideal-marriage expectations. Family myths explore ideal-child and ideal-family expectations...Marital and family myths help shape how we relate to our mates, our children, our extended families, our friends, our parishioners, and to the care seekers who come to us. Positive marital and family myths have a nurturing impact on others and also sustain us in our daily lives. Negative marital and family myths hinder our ability to be nurturing and caring; they drain us of our energy and our motivation for caring (22)
    • Religious caregivers must attend to marital and family myths because the quality of our marital and family life impacts the quality of the ministry we undertake. Edwin Friedman talks about the pastor being part of several families (Friedman 1985). The pastor is a member of the family of origin (the family into which they are born), the family of creation (the family the pastor and their spouse create), and the family of the church. (23)
    • The common marital myths to be explored are
      • The myth of jubilation: This myth of expectation is commonly found among religious caregivers who were assigned adult responsibility as children and who lost their childhood as a result. One ideal-mate image is the expectation that our spouse creates an environment of joy that compensates for the childhood we lost while growing up. This unconscious myth holds that the spouse will stimulate unlimited joy and happiness. (23)
      • The myth of settling: An important theme in ideal-mate expectations is that of settling. In my experience, settling is more commonly found among women ministers. Its themes grow out of cultural expectations of women...With regard to the image of the ideal mate, settling dictates that it is sufficient to find a mate who allows one to retain a vestige of the role played in the family of origin. Thus, one settles for no more than what one experienced in childhood. In the language of ideal-mate expectations, the myth of settling essentially says, “If I can’t have my ideal or perfect mate, I’ll settle for the next best thing.” (23)
      • The myth of the parental substitute: It is common among people who join the ministry to have been prematurely assigned adult responsibility as children. In adulthood, they find that one typical way of carrying on adult responsibility is to care for “children.” The myth of the parental substitute is the conviction that we have to be responsible for the lives of others—especially our parents. The roles we play belong to the previous generation, in which our parents failed to provide for their own needs. (24)
        • Always being the mom friend... this is one I am trying to break. Lets see if there is a family version of this instead of mate. 
      • The myth of repudiating family-of-origin pitfalls:  It is typical that we want to avoid the pitfalls and problems we witnessed in our family of origin. Therefore, at the conscious level we make an effort to marry someone who we believe can potentially help us avoid repeating the past. This is a common expectation for many religious caregivers. The myth of repudiation is an ideal-mate image wherein we expect our mate to repudiate something of our negative family-of-origin experience. Our family-of-origin experience has been so negative that we not only want the positive experiences to be repeated but also want to avoid the repetition of the bad family patterns. It is intuitive that our desire to avoid the negative family-of-origin patterns is stronger than our desire to repeat the positive family experiences. (25)
      • The myth of the knight in shining armor: When young girls are exposed to romantic stories, they often take root in their lives such that the girl, as she grows into adulthood, can draw on the stories at crucial points in her life cycle. Among the stories for young girls to choose from, the “Cinderella” and “Sleeping Beauty” myths are favorites. Women caregivers sometimes turn to these myths to help them face critical points of transition in their lives. (25)
      • The myth of unlimited affection: Divorce and remarriage are common experiences among caregivers. Following divorce, the ideal-spouse image often resurfaces at the prospect of remarriage. It is not unusual for caregivers still to be struggling with ideal-mate images in the middle and late stages of the life cycle. (26)
      • The ideal-marriage myth of positive communication: Eventually both came to realize the pattern they were in, and they were able to identify its origins. Moreover, they identified their respective ideal-mate images at work in all the conflict. (26)
      • The myth of limited possibility in midlife: At midlife, the marital issues we thought we had dealt with earlier in the marriage began to resurface—particularly when my parents came into our home. I saw firsthand how hard it was for both my parents to be close with each other and expressive. In observing their patterns, I decided I could do much better about being close to my spouse than I had in the past. At that point, I saw another, hopeful way of relating in my own marriage. (27)
    • The common family myths that we explore are
      • The myth of fulfilling the family legacy: Family myths are made up of ideal or perfect-child images. Each marital partner brings an image of the ideal child to the family, and it shapes the interaction between the couple  and  their  children.  The  ideal-child  image  becomes  the standard to which the growing child is held during the expansion phase of the family life cycle. (27)
      • The myth of premature adult responsibility: They began to believe that she was not ready for adult responsibility, and that it was premature to expect this of her. Only when they came to  that  conclusion  and  began  to  respond  to  her  in  a  more  age-appropriate way did Brittany improve in her behavior at school and at home. The Houstons realized that expecting democratic participation was premature, and that Brittany would have to learn to be an adult gradually in keeping with her emotional and psychological readiness. She had been overwhelmed by the push for responsibility; she had to learn to be responsible in small steps.(28)
      • The myth of dire consequences: This myth is a belief, shared by all family members, that the family cannot survive unless a selected person plays a specific—for him sacrificial—role. What makes the myth negative is just this need to sacrifice his own growth and development while actually thinking that the sacrifice is essential for the family to survive. This is often the case with caretakers who are expected to take on premature adult responsibility. The family as a whole believes that it cannot function well without that person performing this essential role.(28)
        • The myth of the family mediator: The myth of mediation finds a particular family member selected to be the family reconciler, to whom every family member turns when there is conflict.
        • The myth of the family scapegoat: In the myth of the family scapegoat, the family member is selected by the family to carry its pain and guilt.
    • Our expectations around images of the ideal mate, ideal child, ideal marriage, and ideal family all put pressure on us if there is any discrepancy between the ideal and the real. Resolving the conflict between ideal and real takes energy; as a result, it can have an impact on our emotional presence in our caregiving.(29)
    • Additionally, the ideal expectations that we bring to marriage and family life may be very similar to those we bring to relationships with parishioners and people for whom we care. As we have seen, unresolved family-of-origin issues are often transferred to the ideal mate or ideal child, who is then expected to make up for the deficits we sustained in our own early childhood. The same expectations can be transferred to caregiving settings, with the person receiving our care expecting us to make up for her own deficient childhood needs. It is important for us to note that the transference can work in either direction, to or from the caregiver. (29)
    • Another way that negative family and marital mythologies have an impact on our caregiving is in relationships. Sometimes those for whom we care get involved with us as the caregiver in a matchmaking process. Single caregivers are often warned to keep their dating outside of work settings, to avoid dual relationships. In a dual relationship, the caregiver relates to the receiver of care in multiple contexts where acceptable boundaries can easily be blurred. Sometimes the caregiver’s own personal needs and myths push him into inappropriate involvements, where those in need of care are expected to meet the needs of the caregiver. (29)
  • Chapter 4: Ministry Myths
    • Caregivers who take on premature adult responsibility are often victims of ideal or perfect-child expectations. They become overfunctioners and take on the major responsibility for maintaining and cultivating relationships. They learn to neglect their own needs, repress deep resentments about being taken for granted by others, and seek caring roles as a way to deal with and medicate their hurts and unreturned love. They often seek relationships that perpetuate their family-of-origin roles; close relationships are a frustrating and unrewarding experience. Likewise, relationships within the ministerial setting are felt to be extremely threatening. In short, many caregivers who come to spiritual renewal retreats, pastoral counseling, and seminary are the walking wounded, whose need for relief from overwhelming roles is very acute. (32)
    • ministerial myth of “overfunctioning,” its origins in early childhood experiences and peer relationships, and the cultural influences helping to shape it... The sources of ministerial mythology range from the religious caregiver’s private inner life to a sense of calling, to family roles and dynamics, to religious upbringing, to theological and ecclesiastical traditions, and to sociocultural roles. self-differentiation is the ability to take the “I” position in the context of family, that is, the maturity and ability to know who we are apart from others ... (32)
      • Myth of Over functioning: Overfunctioning is very common among religious caregivers. We are quite prone to the conviction that we must take on the major responsibility for maintaining and enhancing relationships with others. Overfunctioning is both a role and a myth. It has the function of a role in that we carry it out. It is a myth because we believe that we must play this role in order to be fulfilled in life. (32)
      • The myth of self-sufficiency: The larger myth of overfunctioning is home to the theme of self-sufficiency. Those of us who are loners and remain aloof are quite vulnerable to this myth, the belief that we are self-sufficient and don’t need anyone else in performing our ministerial roles. Customarily, the  person  visualizes  himself  as  being  already  perfect.  (33)
      • The myth of sacrificing joy: There is a long tradition of self-sacrifice in Western and European Christianity. Part of this tradition is a negative attitude toward worldly pleasures and joy. To be a sad Christian is to be marked as someone special in the kingdom of God. Because of the prominence of self-sacrifice in Western and European theology, many ministers are prone to developing myths where denial of worldly pleasures is the  norm.  The  theology  of  denial  of  joy,  when  combined  with family-of-origin dynamics, has considerable negative consequences for us religious caregivers. (34)
      • The myth of pleasing at all costs: It sounds ironic, but the myth of pleasing is related to the theme of self-sacrifice. We often sacrifice who we are to make sure that others are happy; we place their need for nurture and growth before our own. The desire to please and be liked becomes so overwhelming at times that we literally lose our sense of self. As caregivers, we are prone to living out this myth. (34)
      • The myth of the underfunctioner:  As we saw in exploring the myth of overfunctioning, overfunctioners produce the opposite effect in others by way of an inevitable balancing of the relationship. Where there is an overfunctioner, there must be an underfunctioner. Underfunctioning can also arise from a belief that one is a victim. Thus, it does not result only from being around an overfunctioner; underfunctioning can come from having significant others around who function minimally. The theme in this ministerial mythology is a belief that we have no real capacity for ministry because of our victimization in childhood. Victimization arises from the blurring of boundaries between parent and child, where the parent fails to respect the parent-child relationship (Doehring 1995). (35)
  • Chapter 5: Reauthoring the Myths That Bind Us
    • Reauthoring is about change in the personal, marital-family, and ministry myths. We can transform the beliefs and convictions we have long held about our sense of self, ourselves in relation to others, and how we engage in the activity of caring. Reauthoring recognizes that change in convictions and beliefs is possible; we are not totally at the mercy of our early childhood experiences, unconscious processes, and cultural conventions. While altering our myths is a slow process with much struggle and resistance, reauthoring moves forward as our resolve grows that we are neither totally passive in creating and formulating myths nor acquiescent in living out the stories that myths entail. (38)
    • Several significant assumptions underlie the reauthoring process: (38)
      • Reality is socially constructed....Transformation Is Possible: Myths can change, because they are inherently social constructions or social attributions (Berger and Luckman 1966)... As we mature and grow older, however, we discover that unique and personal attributions are not only possible but can be different from those shared by others. Ultimately, as adults we combine shared and private attributions to shape our understanding of reality and experience. Personal, marital-family, and ministerial myths are shared and private attributions in a storied formulation, a mythical pattern. They develop socially and personally, based on interactions with others as we participate in life. As social creations, myths are not just socially inherited or passed on to others without being personally modified. In fact, we make subtle shifts in them as we develop our own private attributions. (38)
      • Transformation is possible, but not easy....Transformation of Myths Is Difficult: 
      • While transformation is inherent to the formulation of myths, it is not always easy. Myths function to interpret reality and events that take place throughout life. In the early process of myth formulation, our experiences in the family of origin and with significant others are very influential—so influential that the myths evolved from them seem unalterably resistant to change. They seem to be part of an indelible, genetic blueprint, non-malleable by any environmental influences. The nature of myths is to appear fixed and unchangeable. Yet if we understand how myths evolve and see how we participate in their creation, we can discern the possibility of transformation. In the actual process of editing myths, we are surprised to discover that what was once considered closed and permanently fossilized in our being is not only changeable but actually awaiting transformation. (38)
      • Change occurs normally throughout life cycle transitions, as well as at less predictable moments such as a sudden upheaval or trauma....Life Transitions and Crises Precipitate Transformation: Attribution, or assigning meaning to life experiences, is the result of our encounters with life transitions and traumatic events. Myths are formed from attributions that help us make sense of things. Life transitions and traumas such as accidents challenge our existing, attributed structure of meaning. Existing attributions are often inadequate in helping us respond to new challenges; they need to be modified to “explain” the new situational demands (Rediger 1996). (38)
      • Innovation is facilitated when we can envisage our own role in creating our own myths....Envisioning Our Role in Reauthoring Eases Transformation: Life will always present us with transitional and situational challenges. Existing attributions and myths need modifying, as a result. As we face challenges to our existing mythic formulations and interpretations of reality, not all of us will do the necessary editing and updating. Some of us resist changing them, feeling secure with what we already have done regarding our beliefs. Others of us, however, readily welcome the challenges and grow as a result. We see the new challenges as opportunities rather than dangers. (38)
      • Re-storying or discovering novel dimensions of our own stories facilitates transformation....Re-Storying Is Possible: Re-storying is possible when we discern new dimensions in our existing stories. Sometimes there is hidden meaning in existing stories; it remains obscure until we actually risk editing the existing attributions. White and Epston call these hidden possibilities “historical unique outcomes” (1990, 56). This refers to new possibilities that result when, in reediting our stories, we encounter new information from the past that contradicts the way information had been organized. Such discoveries can precipitate new meanings and attributions, which in turn assist in the re-storying process.(38)
      • Bringing new perspectives to past experience helps create new story possibilities...Transformation Means a New Perspective on Things: Change can come when we are able to reframe our experience. Reframing refers to putting experience into a different perspective, or framework, and thus envisioning new possibilities for life that were not initially evident. It can be said that reframing is not really change, because it shifts only the perspective and not the actual facts of the experience. Facts are interpreted so as to bring meaning to them; while there is merit in the argument that nothing has changed, nevertheless behavior generally follows changes in beliefs and convictions. Consequently, changing convictions and beliefs is a prerequisite for transforming behavior. (38)
    • There are several stages in the reauthoring of personal myths:
      • Establishing the Environment for Reauthoring:  Prior to identifying the themes and subthemes of personal myths, we who seek to reauthor our myths must attend to several conditions conducive to successful reauthoring.(39)
      • Identify the themes that make up our personal myth:  The most important one is to set a proper environment or context for the reauthoring process: In self-disclosure, the leader shares aspects of her own early memories, birth myth, naming process, and other things that help bring participants on board in the process.  (39)
      • Assess the influence of these themes on our lives over a period of time. This assessment determines if the themes are growth-facilitating or growth-inhibiting, and whether they contribute to our being wounded healers rather than remaining walking wounded: The second phase is mapping and assessing the impact of the personal myths on our lives. The myth we create is related to how we carry out our lives and live in our relationships. We begin tracing the themes of our personal myths: how they are associated with experiences we had early in our lives. We begin to correlate our current behavior with our interpretations of those early experiences. For example, one person traced a contemporary pattern in how she dealt with the men in her life to certain convictions she had come to regarding family-of-origin experiences; specifically, she felt that in order to be accepted she must always please those who had the potential to accept her. Other people seek a link between early-childhood assumption of responsibility and myths about their adult patterns and roles. (39)
      • Attempt to discern God’s presence or a spiritual force at work in transforming these themes into themes of a wounded healer: Identifying God’s presence and work in our lives is a process unique to each of us. How we discern depends on a variety of things relating to how we carry out our spiritual discipline. Some of us use prayer to discern God’s presence and help in our revising of our personal myths. An appropriate prayer of petition is to ask where God is working to bring healing to past relationships, and how God is helping us edit the beliefs and convictions we use to interpret life. Others turn to reading spiritual books, including the Bible. This approach focuses on discerning patterns of how God worked in the lives of biblical persons, in the belief that God continues to work in similar ways in the present and future. Some people identify with biblical characters, knowing that there are similarities in their own lives. Or we may find God at work in our lives as we attempt to edit our personal myths, beginning with our work on the questionnaires that lead us to the themes of our personal myths. It may happen as we begin to review our call and its continued work in our lives. We may see God working through a slow process as we examine our lives in segments, in the different periods of time. (40)
      • Make plans to alter the themes of the personal myth in order to increase our growth possibilities: The goal of reauthoring personal myths is to revise the story that runs through our personal behavior, to heal wounds and transform them into sources of strength in service to others. The identification, assessment, and discerning phases of the reauthoring process are all essential components to altering personal myths. Making plans is the final phase, wherein we outline the specific steps that will modify the myth. The plans vary as widely as the individuals who make them. Some people contract with spiritual guides to explore in more depth their various mythologies. Some commit to doing research on their favorite biblical character, to learn more about how that person lived out his life. Some choose to enter personal counseling, while others seek accountability groups of peers to help them care for themselves better. Many choose the path of continuing education focused on spiritual disciplines. Some choose to be coached in how to go home, to work on family-of-origin issues. (40)
      • Returning home: This dimension of the reauthoring process is meant to gather information to fill in the gaps in our understanding of personal myths...Some people do not have the choice to return home....We can see that reauthoring personal myths has no specific timetable. It varies with each person, depending on the level of maturity, the severity of the problems involved, and other complex factors. Some people are able to revise their myths in a weekend retreat, while others may need much longer.
    • Revising marital and family myths follows the same phases as reediting personal myths. There comes a point in time where there must be a symbolic divorce and remarriage (to the same person) if the marriage is to grow and develop. There are times in marriage and family life when the old beliefs about men and women, children, marriage, and family life must be changed to meet the realities that people are facing. Such times of change may be moments in which individuals, marriages, and families face life-cycle transitions; when they face threats from outside the marriage and family, such as discrimination, unemployment, economic hardship, dislocation, and others; and when the myths that govern marital and family life are no longer adequate to meet the needs of those involved. When myths are no longer adequate, the family has an opportunity to change the myths, for the individuals, the marriage, and the family. (41)
    • First-order change is returning the marriage or family system to the original dynamic state that existed prior to the impetus for change. In this form of change, the marital and family myths remain intact. Second-order change refers to actually reauthoring (editing) the marital and family myths so that the original myths are altered considerably and the behavior of those involved is substantially affected. In some cases, marriages and families experience both first-order and second-order changes, depending on what the precipitating events are.(41)
    • The seminary experience often triggers marital and family difficulties for students. There are two quite common causes: the student has to commit emotional energy to the seminary experience, or the curriculum work precipitates their personal growth. In the first instance, the seminary experience challenges the student’s assumptions about life and how life should be lived in light of faith. This is often a traumatic experience, and the student often withdraws emotional energy from marriage and family relationships in order to invest it in dealing with the challenges to her or his way of viewing life and faith...In the second instance, the pace of personal growth accelerates because of new and intense experiences that the student undergoes with peers, in the classroom, and in supervised ministerial encounters. These experiences also upset the seminary student’s marital and family stability. (41)
    • Distinguishing oneself from family-of-origin roles and dynamics is known as self-differentiation; it is vital to reediting our marital and family myths. People with relatively good self-distinction can engage in the reauthoring process of their ideal-child, ideal-parent, and ideal-family  myths  in  a  retreat  format.  Others  with  less  self-distinction need marital and family counseling. (41)
Seeing as these are the only chapters we need.... I have gotten pretty much all of the meat and potatoes... so I canceled my order and got a refund. 


Tuesday, January 14, 2025

Discussion Board for PC

 since we have no class in week 2, we have a discussion board. 


  1. What challenges or broadens your perspective on pastoral/spiritual care from the lecture and the reading assignment “Introducing an Intercultural Approach” in Doehring's book, The Practice of Pastoral Care? Please connect your insights with both the reading and the lecture in your writing. (Please do not exceed 200 characters)

  2. Please choose one chapter from Part 1 (chapters 1–4) of Kujawa-Holbrook's book, Injustice and the Care of Souls. (Please do not exceed 250 characters)
    • Summarize the chapter in one or two paragraphs.
    • Create one critical question based on the reading.
    • Then respond to that question yourself.

1. On page 6 Doehring talks about how individual spiritualities are problematic for spiritual care because they risk being unknowledgeable in the practice of the care seeker and may bypass important spiritual resources. I find this a bit challenging, as a pagan, because paganism as a whole is very individualistic and even within subgroups groups there is a wide spread of diversity. I do not think that the caretaker being an individualistic spiritual practitioner would be an issue, rather them being untrained/ignorant of other practices. The same could be said of a Christian chaplain when dealing with a care-seeker's faith they are unfamiliar with. There is even such diversity amongst Christian denominations in practice that an unknowledgeable chaplain could make the same mistakes as an individualistic provider. I would think after an initial talk, the caregiver would end up doing a lot of research to develop the care plane regardless of their personal practice (using the trifocal lens). 

In the lecture there is a difference between spirituality and religiousness; with spirituality being a more inclusive term. Given the very sentiment I mentioned in the previous paragraph, and with the connotation that "chaplain" means Christian to a great majority of people, I definitely side on the "change the title to spiritual care" team. I would also follow up with a question, how does one define "traditional context"? Does this mean the spirituality must have a sacred text or would following a traditional practice such as meditation be enough?

I fear that the focus on "traditional" or "religiousness" is why many spiritual caretakers face the challenges they do, which leads right into the chapter I chose for part 2. 

2. I chose chapter 4, which is about the difficulties faced by Buddhist chaplains.  This can be summarized by discrimination, misinformation and harmful assumptions, spiritual invalidation, systemic and structural oppression, and minority isolation/disconnection all of which are perpetuated by Christian normativity and homogeny.  This is unfortunately not only from care seekers, but from within the chaplaincy peer group and its leaders. 

My Question to reflect on: What can be done within the community of spiritual care takers in the moment when witnessing Christian hegemony - especially when it is done in a subtle way? 

I have already experienced subtle invalidation from community religious leaders for being a religious minority in seminary. Knowing that I face that in a potentially constant and more overt form is disheartening - but the only thing that can be done in the moment is to hold one's head high and push forward. The emotional tax can be examined later, reinforcing the need for a support system, but in the face of it all one can really do is smile defiantly. There are subtle ways in which one is dismissed and invalidated, likewise there are subtle ways to do the opposite in the face of it. But what can be done by others who witness this happening to someone else? How can spiritual minorities be prevented from discouragement when looking in the face of the difficulties to come?

 

 

Part 1 word count:

Part 2 word count: 231

Monday, January 13, 2025

Goals

 Okay so I have some goals for 2025


  • Pay off my negative debt by end of 2025 (This will take all of my financial aid for the year, all of my bonus pay from work, and a monthly payment of $600....)
    • However, I did a debt consolidation loan through Advia Credit union so I now have a 3 year loan, with a lower APR (9.3% ), and a lower monthly payment than what I previously had to pay ($427.48 monthly) so If I need to accept that I won't be getting the debt paid off by the end goal, I can at least make the minimum payment. 
  • Do some spiritual work: learn how to properly work ona nd improve my sacral discernment. 
  • Learn to be more honest about what brings me joy and satisfaction; releasing what doesn't so make room for what does. It does not matter what ANYONE else thinks and there are absolutley no obligations to anyone other than myself. This is my life and I need to start living it truly in line with what makes me happy. 

Alternatively I can add for my notes adn record keeping... the same credit union I get my debt consolidation loan from is running a check on an auto loan for me, to see if I can lower my car payments! I think I'd be down for a SLIGHTLY higher APR if it means the length of the loan gets extended and lower payments. He said if it is agreeable to me, then it could get switched over as early as by the end of the day! 

-----

Okay the car loan is a MUCH higher APR... my current one is like 3.39% APR? and the payment is $234
I could get it knocked down to $180 a month but the APR would be 9.34%

Having that much of an increase in APR isn't worth the $55 I would be saving. 

Thursday, January 9, 2025

Human design

 okay so I am learning about human design and the ACCURACY is terrifying. But also incredibly validating!!!!! 


It has answered some spiritual questions I have, given me a few ideas to try, and makes me feel a bit better about how I have a hard time just manifesting and plowing forward.... I am not designed to. I am designed to wait and then respond. 

Wait for the urge/inpsiration/gut feeling and then respond to it - when its a positive response I should act. that is how I properly manifest... no more "waiting for____ before I do it" ... if I FEEL the need to do it, do it. Its all about listening to my gut and using the energy when it swells up! (Such as... a full moon is coming up which means I need to do the full moon letter..,. but the energy and desire shows up a few days too soon. DO IT THEN, don't wait for the full moon because the energy might be gone). 

It goes into a lot, like my sudden a-ha's of info dumping of spiritual insights in between long periods of confusion and stagnation. In my case stagnation is not actually a bad thing. I just need to tap into the rhythems of life and listen to my gut! This ties into the instances of "divine timing" I reflect on. 

It also reflected on my diet... I have whats called an "alternating" diet... so I basically should eat very charcuterie/girl dinner style hahaha which is atually my favorite way to eat. But thats not really the norm so I have always seen it as a short coming. Nope, aparently its a totoally valid eating style and i feel a little validated. 

This goes on to apply to not just physical diet but also what experiences and energy I consume as well. 

Honestly a lot of it backs up my bipolar, adhd, and frankly just how my brain works. But it has provided some guidance spiritually as well. Very interesting! 

Sunday, January 5, 2025

Second Semester Schedule

Sunday: All religious texts assignments due. REST DAY (anime, movie night, social), Spirit Work

 Monday: Home work out & Schoolwork 

Tuesday: School work 

Wednesday: chores, GYM & Darts

Thursday: Class & School work 

Friday: School work, MC&J if can 

Saturday: school work finish, social

--------------------------------------------------------------------------------

Intro t religious texts - asynchronous  - RT

  • Her syllabus and Modules do NOT line up at all.........

Intro into pastoral & spiritual care - thursdays at 5:45 = PC

Current list of assignments that I have to wait for the blue professor to respond to before I can actually carry over 

https://docs.google.com/document/d/1mfFjDCVH9vShvDUfihBxv4UPX0aEeJcSBXFYO7IIA1A/edit?tab=t.0

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Semester 2 :


Week before  1st day:

Sunday: 1/5

Monday: 1/6

  • GYM
  • classes become available; make edits to the plan based on canvas module details

Tuesday: 1/7

Wednesday: 1/8

  • GYM
  • Darts
  • Therapy

Thursday: 1/9

  • Complete Religious Texts Inventory in lieu of weekly Text Reflection
  • Hong, “Undoing Competency” in Decolonial Futures - tonight
  • Video
  • Discussion 1
  • Friday: 1/10

    • Zack's birthday


    Week 1

    Saturday: 1/11

    • Shamanism retreat 1: 10am-6pm

    Sunday: 1/12

    • Service for Paper: Episcopalian - https://www.stpeterswestallis.com/ - 9:30 MKE
      • Write paper
    • Spirit work (do a reading, read from a witchy book, bath ritual, shaman journey, etc)

    Monday: 1/13

    • Sacred Text Inventory due
    • Eck, “Dialogue and Method: Reconstructing the Study of Religion” (21 pages)
    • Olson, "The Art of Reading Sacred Texts (10 pages)
    • Complete Worksheet
    • Reflection 1

    Tuesday: 1/14

    • Discussion Board 2
    • (pick a chapter chapters 1– 4) of Kujawa-Holbrook, Injustice and the Care of Souls
      • Chapter 4 - buddhist approach (15 pages)

    Wednesday: 1/15

    • Darts

    Thursday: 1/16

    • PC CLASS
    • Doehring, The Practice of Pastoral Care, Introduction (13 pages)
    • Video Lecture: 40 min
      • Discussion board 
    • 2 Discussion board responses due for Week 1. 

    Friday: 1/17

    • Text Reflection & Discussion board 
    • Write Episcopalian paper - religious texts in context 

    Saturday: 1/18

    •  Weekly reading reflection 1 due - Basic texts 
    • Disucssion board 2 due - basic texts 2

    Sunday: 1/19

    • Spirit work (do a reading, read from a witchy book, bath ritual, shaman journey, etc)
    • Meeting with Pat


    Week 2

    Monday: 1/20

    • Complete Social Identities Worksheet (Canvas)
    • The Dhammapada (Carter and Palihawadana), Introduction & Chapter 1-13 (pp. xi-33)
    • Contribute to the editing of the Group Discussion.. 
    • Reflection 2 - Buddhist 

    Tuesday: 1/21

    • Wimberly, Recalling Our Own Stories, chapters 1, 2, 3, 4, 5

    Wednesday: 1/22

    • GYM - 5:30
    • Darts - 6:30
    • THERAPY - 1

    Thursday: 1/23

    • PC No Class
    • Walker Barnes, Sacred Self Care, Week 1 (pages 1-36) (e-book, Library)
    • 25 minute lecture 
    • 40 minute video
    • Discussion 3

    Friday: 1/24

    • Barker, “Hell Yeah Self Care” (Canvas)
    • Weaver, et al., “Mental Health Issues Amongst Clergy and Others” (Canvas)

    Saturday: 1/25

    • Weekly text reflection 2 due - Budhism
    • Discussion board 3

    Sunday: 1/26

    • Spirit work (do a reading, read from a witchy book, bath ritual, shaman journey, etc)


    Week 3

    Monday: 1/27

    • Lao Tzu, Tao te Ching, trans. Feng & English (all)
    • 8 min lecture
    • 20 min video
    • Outline Childrens book -- moved to next week? 
    • this week just says "Dhammapada Excerpts"...without saying which excerpts to read... so I'll just finish it. - she emailed back Chapter 14, Chapter 19, 20, 25, 26
    • Reflection 3 - Buddhism  

    Tuesday: 1/28

    • Chen The Social Concern of Daoism, chapter from The Humanist Spirit of Daoism (25 pages)
    • Discussion 4
    • Kamma, No-Self, and Social Construction: The Middle Way Between Determinism and Free Will (25 pages)
    • Discussion4
    • Doehring, The Practice of Pastoral Care, chapter 1. (7 pages)
    • Brooks, “The Art of Presence” (Canvas)

    Wednesday: 1/29

    • GYM
    • Darts

    Thursday: 1/30

    • PC Class -- dang she took all 3 hours!
    • Write short paper on pastoral care experience (okay that took 2.5 hours.. unexpected)
    • Spiritual Care exorcise reflection  
    • 2 Discussion board responses due for last week 

    Friday: 1/31

    • Psychiatrist appointment -- REFILL MEDS
    • Mental Recharge night because brain dead 

    Saturday: 2/1

    • Imbolc Ritual!!

    Sunday: 2/2

    • Spirit work (do a reading, read from a witchy book, bath ritual, shaman journey, etc)
      • one on one with Jessica 3pm - 5pm
      • this actually went pretty cool. Might share the poem that came from it 


    Week 4:

    Monday: 2/3

    • home work out
    • -Genesis introduction & Ch. 1-12 (New Oxford Annotated Bible [NOAB], pp. 7-30)
    • -Exodus introduction & Ch. 1-16  (NOAB, pp. 81-107)
    • 1.25 lecture video 
    • The chapters being presented from Chapters Intro, 1 2&3 of Lartey & Moon, Postcolonial Images of Spiritual Care  (55 pages)  
    • Reflection 4
    • Dao de Jing (Tao te Ching), chapters 1-37  --- > chaper 9 childrens book??

    Tuesday: 2/4

    • Discussion 5 & did discussion 4 replies
    • Friedman, Generation to Generation, chapters 1 (Library, e-book)
    • Alternative Assignment to the traumatic family paper - notes and outline written & submitted to the professor for her thoughts. 

    Wednesday: 2/5

    • GYM
    • Darts
    • Friedman, Generation to Generation, chapters 2 (Library, e-book) - finish... stopped at 57/64

    Thursday: 2/6

    • PC Class
    •  Experimental Space: Self-Reflexive Journal #1
    • Finish whatever the alternative assignment is 
    • Galindo, A Family Genogram Workbook  - module 5
    • 2 Discussion board responses due

    Friday: 2/7

    • OBOD Monthly meet
    • CHILDRENS BOOK: The Mean Little Salamander - Buddhist principal about redemption. You've done bad in the past but it is the past. Focus on the now and do good, and you will be good. -- Write out the story

    Saturday: 2/8

    • Shamanism retreat 2: 11am-6pm
    • Weekly text reflection 4 due 
    • Discussion board 5
    • Short paper: Experiences of Spiritual Care DUE

    Sunday: 2/9

    • Religious Texts in Context paper due 
    • Spirit work (do a reading, read from a witchy book, bath ritual, shaman journey, etc)


    Week 5:

    Monday: 2/10

    • home work out
    • Ecclesiastes Introduction & whole book (NOAB pp. 945-959)
    • 3 min video
    • Short article
    • Handout (2 pages) 
    • Previous week's discussion responses
    • 2nd hald of Tao Te Ching
    • Reflection

    Tuesday: 2/11

    • Doehring, The Practice of Pastoral Care, chapter. 2 & 3. (20 pages)
    • Lartey, In Living Color, chapter 5. (Library, e-book) (32 pages)

    Wednesday: 2/12

    • GYM
    • Darts

    Thursday: 2/13

    •  Experimental Space: Self-Reflexive Journal #2
    • Cooper-White, Shared Wisdom, chapter 3. (Library, e-book) ---> unable to access
    • 2 Discussion board responses due

    Friday: 2/14

    • The chapters being presented from Part 2 (chapters 6 &11) of Kujawa-Holbrook, Injustice and the Care of Souls

    Saturday: 2/15

    • Weekly text reflection 5 due 
    • Discussion board 6
    • Sunday:2/16

      • Spirit work (do a reading, read from a witchy book, bath ritual, shaman journey, etc)


      Week 6:

      Monday: 2/17

      • home work out
      • -Genesis introduction & Ch. 1-12 (New Oxford Annotated Bible [NOAB], pp. 7-30)
      • -Exodus introduction & Ch. 1-16  (NOAB, pp. 81-107)
      • 1.25 lecture video
      • Discussion 7
      • Reflection 6

      Tuesday: 2/18

      • Doehring, The Practice of Pastoral Care, chapter 4 & 5. (46 pages)

      Wednesday: 2/19

      • GYM
      • Darts

      Thursday: 2/20

      •  PC Class
      • Experimental Space: Self-Reflexive Journal #3
      • (chapter 16) of Kujawa-Holbrook, Injustice and the Care of Souls 
      • Marshall, “Pastoral Care and Sexual Ethics” (Library, e-book & Canvas)
      • 2 Discussion board responses due

      Friday: 2/21

      • Start Chapter 16 Presentation

      Saturday: 2/22

    • Rach's Grandad's Funeral
    • Reach Chapter 16 and make outline for power point
    • Alternative to Family Trauma paper due  (Finished 2/6)
    • Sunday:2/23

      • TRQAVEL TO CAMPUS!!!
      • Symposium social at the brewery! 
      • Spirit work (do a reading, read from a witchy book, bath ritual, shaman journey, etc)


      Week X: Symposium Week

      Monday: 2/24

      • symposium week 

      Tuesday: 2/25

      • symposium week 

      Wednesday: 2/26

      • symposium week 
      • Travel back home
      • Darts

      Thursday: 2/27

      • symposium week 
      • Work on Chapter 16 Presentation with IVY
      • Meet with Celeste on opening practice
      • Doehring, The Practice of Pastoral Care, chapters 7 & 8. (30 pages)

      Friday: 2/28

      • symposium week 
      • TRAVEL HOME
      • Finish chapter 16 presentation
      • Saturday: 3/1

        • Shamanism retreat 3: 11am-6pm
        • Weekly text reflection due 6 
        • Discssion board 7

        Sunday:3/2

        • Spirit work (do a reading, read from a witchy book, bath ritual, shaman journey, etc)


        Week 7:

        Monday: 3/3

        • GYM
        • CHILDRENS BOOK - COLOR IT IN
        • Whatever the TBD reading is.... 

        Tuesday: 3/4

        • CHILDRENS BOOK -- SCAN IT IN
        • Doehring, The Practice of Pastoral Care, chapters 7 & 8. (30 pages)

        Wednesday: 3/5

        • GYM0
        • Darts

        Thursday: 3/6

        • OPENING MOMENT DUE
        • Care of Souls CHAPTER 16 PRESENTATION DUE
        • Experimental Space: Self-Reflexive Journal #4
        • (23–27) of Kujawa-Holbrook, Injustice and the Care of Souls (60  pages)
        • the freaking discussion board is another damn group 

        Friday: 3/7

        • OBOD Monthly meet
        • Scan the childrens book and submit it online

        Saturday: 3/8

        • Weekly text reflection 8  due 
        • Disucssion board 8
        • CHILDRENS BOOK DUE
        • Sunday:3/9

          • Spirit work (do a reading, read from a witchy book, bath ritual, shaman journey, etc)


          Week 8:

          Monday: 3/10

          • home work out

          Tuesday: 3/11

          • The chapters being presented from Chapters 6–10 of Lartey & Moon, Postcolonial Images of Spiritual Care (50 pages)
          • Wednesday: 3/12

            • GYM
            • Darts

            Thursday: 3/13

            • Experimental Space: Self-Reflexive Journal #5

            • 2 Discussion board responses due

            Friday: 3/14

            • did not do schoo work

            Saturday: 3/15

            • Weekly text reflection 9 due - Christian Bible
            • Discussion board 9
            • Sunday: 3/16

              • Spirit work (do a reading, read from a witchy book, bath ritual, shaman journey, etc)


              Week 9:

              Monday: 3/17

              • home work out

              Tuesday: 3/18

              • whatever th next reading is 
              • this week's discussion board
              • this weeks discussion board responses
              • next week's reflection
              • next week's discussion

              Wednesday: 3/19

              • GYM
              • McClintock, Trauma-Informed Pastoral Care up to chapter6. (89 pages)

              Thursday: 3/20

              • Experimental Space: Self-Reflexive Journal #6
              • Doehring, “Violence,” in The Practice of Pastoral Care(pages 129-141).
              • McClintock, Trauma-Informed Pastoral Care, chapters 7–11. (82 pages)
              • 2 Discussion board responses due

              Friday: 3/21

              • Chapters 11–14 of Lartey & Moon, Postcolonial Images of Spiritual Care (60 pages)
              • Make final paper proposal and annotated bibliography

              Saturday: 3/22

              • Weekly text reflection 10 due - Christian bible
              • Discussion board 10
              • Sacred Texts in Society Essay Proposal due (final)
              • SHAMANISM LAST MEET FOR WINTER
              • Sunday:3/23

                • Spirit work (do a reading, read from a witchy book, bath ritual, shaman journey, etc)


                Week 10:

                Monday: 3/24

                • home work out
                • TBD
                • Discussion
                • Reflection

                Tuesday: 3/25

                • Spiritual Self Assessment paper  - just submit it 
                • Doehring, The Practice of Pastoral Care, pages 117-127 & 141-152. (20 pages)
                • Make final paper outline & gather quotes

                Wednesday: 3/26

                • GYM

                Thursday: 3/27

                • PC Class
                • work on final 
                • 2 Discussion board responses due

                Friday: 3/28

                • work on final 

                Saturday: 3/29

                • Weekly text reflection due 11
                • Discussion board 11
                • Experimental Space for Spiritual Care Self-Assessment DUE
                • Sunday: 3/30

                  • Spirit work (do a reading, read from a witchy book, bath ritual, shaman journey, etc)


                  Week 11:

                  Monday: 3/31

                  • home work out
                  • Work on socio paper 

                  Tuesday: 4/1

                  • finish socio paper. 

                  Wednesday: 4/2

                  • GYM
                  • Care Project Presentation --> Auden and the coffee shop conversation around forgiveness of narcissistic abuse, the desire for revenge, not being able to let go even if you want to.

                  Thursday: 4/3

                  • PC Class
                  • Finish Care Project Presentation
                  • 2 Discussion board responses due

                  Friday: 4/4

                  • OBOD Monthly meet

                  Saturday: 4/5

                  • Weekly text reflection due
                  • Discussion board 12
                  • Sociocultural Critical Reading Reflection Paper Due

                  Sunday:4/6

                  • Spirit work (do a reading, read from a witchy book, bath ritual, shaman journey, etc)


                  Week 12:

                  Monday: 4/7

                  • home work out
                  • Write Final Paper 

                  Tuesday: 4/8

                  • Write Final paper 

                  Wednesday: 4/9

                  • GYM
                  • Finish  final paper. 

                  Thursday: 4/10

                  • CARE PROJECT PRESENTATION DUE
                  • 2 Discussion board responses due

                  Friday: 4/11

                  • Class Participation Self-Assessment

                  Saturday: 4/12

                • Sacred Texts in Society Essay due  - FINAL
                • Final: Crafting Practices of Pastoral/Spiritual Care for Your Setting DUE
                • Class Participation Self-Assessment DUE

                • ***March 22 - Shamanism retreat 4: 10am-6pm

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