A Reflection on Harmony, Voice, and Journey
Poem: Homing In

Steering toward the goal,
Share the vision,
Now inspired,
Let’s go home!
It’s all about the ride--
Come home,
Come along,
Take the road home.
Journey together to the water’s edge,
Shared mind,
Relational mind,
Dive in and make it your own.
Embody togetherness,
Connect to the other--
The water,
The route,
The vessel,
Transported in an undulating Earthship.


Celebrating The Road Home

This month’s reflection was born in an underground lake beneath the Alps. I had the joy of attending a concert at the Lac Souterrain de St-Léonard in Valais, Switzerland, accompanied by my son Nils and his fiancée Olivia. We floated silently in small boats as the choir’s voices rose and shimmered through the echoing cavern. Turquoise waters lit from below cast flickers of light on the cave’s stone walls. Trout glided beneath us, as if drawn to the music.

🕊️ Listen to the haunting beauty of The Road Home sung in Southern Harmony:
The Road Home – Choir Performance

🎼 Follow along with the score, and let the music carry you:
📖 The Road Home – Sheet Music (PDF)

Let this song hold you as it held me—in reverence, in reflection, and in the rhythm of returning.
​
Let’s go home. 

Nicholas Black Elk was a holy man whose spiritual journey began in childhood. From a young age, he experienced profound visions that shaped his life and calling. Among these visions, he saw the Tree of Life and the Sacred Hoop, powerful symbols of unity and interconnectedness. Through these sacred experiences, Black Elk received gifts of power and guidance, setting him on a lifelong path as a healer and spiritual leader.

In one of his most significant visions, he encountered the Son of God alongside a flowering tree. This profound moment led to his recognition as both a holy man and a medicine man within his Lakota community. After traveling the United States and Europe as part of Buffalo Bill Cody's Wild West Show, Black Elk returned to the Pine Ridge Reservation in South Dakota, where his spiritual journey continued.

It was there that Black Elk met the Jesuit priest who baptized him, giving him the name Nicholas Black Elk. The Jesuits, who believed that we can find God in all things, recognized his deep spiritual wisdom and connection to nature. Black Elk, in turn, integrated their teachings into his own spiritual practices, creating a bridge between his Lakota heritage and Christianity. For Black Elk, walking the Good Red Road was a way to teach catechism—a path that allowed him to reconcile his Lakota traditions with the Christian faith.

The Good Red Road became a vital part of Black Elk's spiritual identity. By embracing both Lakota spirituality and Christianity, he was able to survive and thrive during a time of cultural upheaval. This path was not one of simple compromise but of deep spiritual seeking. He found a way to shape his spirituality in a way that honored both traditions. As a seeker, Black Elk used the "Two Roads Map" to teach others about the way to eternal life, showing how his own journey mirrored the historical shift from pre-Christian to Christian traditions in his lifetime.

Throughout his life, Black Elk was devoted to his people. He worked alongside the Jesuits at the reservation, sharing his teachings and serving as a missionary. His community saw him as a man with the power of all four directions, a spiritual guide who could navigate the complexities of life and faith. His daughter, Lucy, remembered her father often quoting scriptures: “What does it mean to gain the whole world and lose your soul?” or recalling the words, “We must be like little children to find God.”

Before his passing, Black Elk told his relatives that a sign would appear in the sky to mark his arrival in the afterlife. After his wake, a rare and beautiful display of Northern Lights illuminated the sky, confirming his prophecy. On the day of his funeral, as his family trudged through rain and thick gumbo mud, the sun broke through the clouds in a dramatic display, marking his burial as a miraculous event—a sign from God, confirming his journey had come to its fulfillment.

Nicholas Black Elk's ability to blend Lakota spirituality with Christianity remains a powerful testament to the resilience of the human spirit. Holding his rosary in one hand and his sacred pipe in the other, Black Elk embodied the balance between two spiritual paths. His story, beautifully captured in the documentary film that I have included in this blog, offers a powerful narrative of a seeker on the path to sainthood. Chief Black Elk became Nicholas Black Elk, dedicating himself to his people and searching for a way to give them hope. Ultimately, he found that hope on the “Good Red Road,” a path of spiritual wholeness and harmony. This beautiful painting offers a representation of his lifeway as a seeker.

“Walking the Good Red Road: Nicholas Black Elk’s Journey to Sainthood”
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Black Elk Documentary.
https://www.rapidcitydiocese.org/docmentary-nbe/?av_sc_blog_page=4
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Explanation of the Painting:
https://www.gorettifineart.com/blog/making-of-a-painting-iv-nicholas-black-elk-1-of-2

Article:
https://www.ncronline.org/opinion/walking-good-red-road-takes-intriguing-look-nicholas-black-elk

My work researching transformative and spiritual autoethnography has expanded to investigating ways to incorporate ecological autoethnography for social transformation. Conflict resolution is central in ecological challenges that polarize communities, creating barriers to effective problem-solving. This method can be used as a tool for environmental research.
 
As we work collaboratively in interdisciplinary and transdisciplinary research projects, it is important to use methods that reinforce reflexivity and enhance collaborative practices. The complex situations that environmental research encounters in the field have been shown to benefit from ecological autoethnography. Employing autoethnographic practice to integrate the qualitative aspects of projects that address personal experience in the context of challenging societal issues that encompass social, economic, and political considerations can advance best practices. Ecological autoethnography is a valuable tool in a researcher’s toolkit. Using autoethnography to investigate and explore the human dimensions and imagine problem-solving approaches in ecology and environmental research, reinforces holistic approaches in polarizing contexts.
 
Narrative approaches to conflict resolution that incorporate ecological autoethnography can enhance understanding and communication throughout the different phases of research. Applied ecological autoethnography can also allow researchers to better anticipate challenges as in human-wildlife conflicts. Autoethnographic case studies allow researchers to identify patterns that emerge, anticipating problems that may arise in future projects, and establishing objective lessons from subjective experiences. It is also a method that allows researchers to report critical issues encountered in the field that can help future work. Applied ecological autoethnography captures the full context of the research incorporating the human problems that ecologists encounter. These insights can help researchers work in more holistic ways that can also better inform policymakers that are often challenged to implement policies that have been known to create political polarization.
 
Storying ecological contexts can also help bridge academic research with community planning and government decision-making. Learning in interdisciplinary fields and reflecting upon holistic approaches to ecological problem-solving can improve research collaborations. In this way, applied ecological autoethnography is a translational research method that links academic knowledgeability to community needs. This approach can transform past mistakes into future opportunities. Autoethnographic practice highlights the human interactions but can also allow us to better understand human and nonhuman relationships. Anthropology recognizes the merits of this ethnographic method. Applying ecological autoethnography for environmental research is a promising future forming approach. Here is an article that explains applied autoethnography in environmental research:
https://besjournals.onlinelibrary.wiley.com/doi/full/10.1111/1365-2664.14252

Robin Wall Kimmerer, an indigenous scientist and author, wrote an essay about the Serviceberry that provides us with a model for interdependence and coevolution that are at the heart of the ecological economy. The Serviceberry teaches us another way to understand relationships and exchange. The gift economy can be understood through the lens of Indigenous People and their traditional foodways and lifeways. The Serviceberry provides us with a model of reciprocity rather than accumulation. The gift economy gives value to relationships that inspire belonging, purpose and beauty.
 
The traditional ‘giveaway’ ceremonies were designed to reinforce relationships through gift giving. I have included original pictures from Father Don Doll who gave these unpublished photos to me for my blog chapter-The Giveaway Girl. My story of adoption and reunion is connected to the lessons of the Indigenous People and the wisdom held within the giveaway ceremony.
 
The following link takes you to Robin Wall Kimmerer’s essay. It is a beautiful story that connects us to the prosperity of sharing through the commons. She explains how both incremental change and creative disruption give rise to renewal and diversity.
 
How can we engage in expanding networks where the principles of the gift economy foster mutual flourishing? How can we experience a deeper sense of belonging through the ‘giveaway’ ritual? Becoming consciously aware of these alternative forms of exchange opens space for mutual flourishing in/on Earthship. Through the ‘giveaway’ we can experience sacred reciprocity. The natural world inspires us to embody reciprocity, interconnectedness, and gratitude. Let the Serviceberry teach you how to belong in more meaningful ways through the gift economy.

https://emergencemagazine.org/essay/the-serviceberry/

The Sacred Feminine: Birthing New Beginnings
In a dream I heard words and saw images that inspired me to investigate the meaning of the ark after awaking. Throughout the last year, I looked for clues for what this might mean. I searched for information from Biblical texts that allowed me to understand the importance of the ark, the Vesica, and sacred form-enigmas that were asking to be deciphered. This ancient wisdom came together for me in a showing at my goddaughter, Shekinah’s confirmation in the St. Maurice Basilica in Valais, Switzerland in 2023. I was able to make sense of the showings that were guiding me to my search for deeper meaning. My dream left a strong impression, and I felt compelled to understand the insights that were progressively being unveiled.
 
As we were waiting in the entry of the Basilica for the ceremony to begin, I looked up and saw the stained-glass window. This ‘showing’ revealed the Virgin Mary holding baby Jesus in a modern artistic portrayal that can be traced to previous representations in the Chartres Cathedral in France. Standing at a distance, the golden yellow crown on Mary’s head manifests itself as delight, or the light and joy that streams forth when we behold the sacredness hidden within the symbolic image.
 
Further investigation allowed me to discover that Mary is known as the Ark of the New Covenant. This knowledge relates to the Old Testament teachings that speak of the Ark of the Covenant that carries the Ten Commandments and shekinah, or divine presence, as described in the Jewish religious tradition. The allegories in the Old Testament are linked to the allegories of the New Testament. The Virgin Mary who appears in the New Testament is portrayed as the Ark of the New Covenant, interconnecting the stories that can only be understood through each other.
 
For example, the scriptures depict Martha as the older mother, linked to the women of the Old Testament. Martha gives birth to John the Baptist, her son who paves the way for Jesus Christ. Mary, the receptacle and conduit bridging the earthly and divine, represents the divine feminine in the New Testament. The Old Covenant and the Ark of the Old Testament shapeshift into a new symbol-Mary the Ark of the New Covenant. The story threads of the New Testament are woven into the Old Testament’s threads. Mary’s tapestry can only be fully understood through these interlaced story strands. When interconnected, they trace the arkway through time. Each new year begins under the sign of the Virgin Mary, the symbol of new beginnings.
 
The questing process allowed me to better understand how the Virgin Mary represents the sacredness of the transformational passageway. She births in the new, connecting the divine with the earthly by giving birth to Jesus Christ, the son of God. She is a vessel of life carrying the Christ Child. She is portrayed within the shape of the Vesica’s sacred form.
 
We learn in the Old Testament that Noah’s Ark saved life on Earth from the floods. The ark in this Biblical story symbolizes a vessel, safeguarding life. It is a lifeboat. The Ark of the Covenant provided the Ten Commandments for living the good life, the universal laws that must be respected. They are the rules that guide our relationships and society, protecting us from evil. Live in reversed spelling is evil. These commandments are a guiding light providing humanity with a moral compass.
 
The divine presence that accompanied the Jewish people who carried the Ark of the Covenant with them throughout the centuries is transposed in the teachings of the New Testament. Mary becomes the Ark, the vessel, birthing Jesus Christ into the world. Jesus Christ is the divine incarnate coming to use through a transformational passageway. Mary is the bridge.
 
Through spiritual autoethnography, I gained insights that inspired my quest. Writing about the questing process reinforced my ability to follow the guidance that was providing directionality. Following my inner compass, I was shown how the Arkway is a sacred passageway through time that has been recollected in Christian scriptures. Earthship, our emerald planet, is also a sacred vessel, holding us together. On yet another cosmic level, Earthship is part of the Milky Way.
 
Behold this stained-glass window. Can you perceive the symbolic metaphor in the artistic representation? Can you envision the opening of the transformational passageway that goes through Mary? When I behold the stained-glass window, she appears to symbolize the divine feminine that gives birth to new beginnings.  
 
To better comprehend this Marian tapestry, I have included a link to an article.

Here is information about Paul Monnier, the artist who created the stained-glass window.
In the St. Maurice Cathedral-La Vierge au Buisson Ardent, Paul Monnier, 1961:
https://www.paul-monnier.ch/oeuvres#4

In October 2024, I visited the Charlie Chaplin Museum, Chaplin’s World, and toured his family home in Vevey, Switzerland. Not only can you learn about his many films, but it is possible to see handwritten pages of his autobiography in his study. His work is especially significant in view of the current political context. Chaplin had to leave the U.S. during the McCarthy period that carried out witch hunts, expelling artists and actors that were suspected of being linked to communism during the “Red Scare.”
 
Charlie Chaplin’s lifework spanned from films to his autobiography that describes his difficult childhood. Growing up as a young boy with his brother, and mother who was ill, he was forced to use his acting abilities on vaudeville stages to survive. His stage experience started him on a path that would take him from London, to L.A., and finally to Switzerland.
 
His satire about Hitler in The Great Dictator provides an example of artistic engagement in times of rising authoritarianism. Chaplin’s words appear in a Vanity Faire article: What Charlie Chaplin Got Right About Satirizing Hitler

(Chaplin’s) speech makes a case for humanity in the face of grave evil. "We think too much and feel too little," Chaplin says. "More than machinery we need humanity. More than cleverness we need kindness and gentleness." You’ll recognize this theme—"more than machinery we need humanity"—throughout Chaplin’s work, and it rings especially true here. Chaplin emerges, fully human, as himself, breaking free of the film’s satirical trappings, to deliver one from the heart.
 
Chaplin’s life history reminds us of the powerful role of satire. His autobiography testifies to his incredible ability to rise above the poverty of his childhood, express his genius as an actor and filmmaker, and ultimately find happiness in family life surrounded by his wife and many children. Seeing through the eyes of his camera allows us to perceive the power of satire to reveal the dictator’s villainy that is bound up with his immaturity. Chaplin believed that Hitler should be laughed at.
 
Can Chaplin’s style of satire be used to poke at the fragile egos of male world leaders today? Who will find the courage to make a film that pokes at the performance of rising autocratic power on the world stage? What would Chaplin make of today’s machinery and AI? Today more than ever we need humanity. “Laugh,” Chaplin says, laughing opens our hearts and eyes.

Here is an excerpt of The Great Dictator to get you laughing.

Here is a BBC article-The Great Dictator: The film that dared to laugh at Hitler

Here is the link to Chaplin’s World, that shows his home overlooking the lake and exhibits about his films and filmmaking career in the museum.

Julia Cameron, the author of The Artist’s Way, developed a guidebook for developing creativity. She suggests that daily writing in morning pages and intentional artist dates can be employed to foster creativity. She explains that we can connect to the Creator and tap into a wellspring of creative potentiality. Her lifework inspires creative encounters.
 
I use the terms mediatorship and living wisdom to express the increased connectivity and meaningful insights that I sense and receive while writing. There is a creative force that guides us through our resolution processes when we write to transform our relations. We can strengthen our connection to creative energy and life-giving insights by writing. Writing opens a conduit, eliciting creative flow. We can Write to Transform!
 
Here is an interview with Julia Cameron about her books and creative writing practices. Her lifework has inspired many people to write and live a creative life.
 
https://www.youtube.com/watch?v=qSJ8dr32Za8
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The Sisters of Earth (SOE) recently published a “Shamanic Journey into Earth’s Wisdom-Reflections on the Cosmovision of Thomas Berry” edited by Sister Gail Worcelo with New Perennials publishing. This edited book shares chapters from the Sisters of Earth community with reflections inspired from a conference on shamanic journey. Each chapter presents an approach that fosters spontaneity, awaking the shamanic personality that Thomas Berry referred to in his teachings. Sister Gail co-founded the Green Mountain Monastery in Vermont and is keeping Thomas Berry’s teachings alive. This book continues Berry’s work, by sharing women’s perceptions of shamanic journey.
 
The book illustrates how wisdom can be cultivated through various practices like sacred art and activism. But we need guidance to tap into the mystical dimensions of life. Reconnecting to Earth-centered approaches to education is an essential part of the Great Work that Thomas Berry advocated for throughout his lifetime. Berry also underscored the important work of women who are revealing the disaster of androcentrism to our society. The prioritization of male perspectives, experiences, and values over those of women has contributed to the current ecological crisis.
 
“Shamanic Journey into Earth’s Wisdom,” amplifies the voices of women who share their practices and engagement. Their different approaches allow us to better understand the emerging areas of service that the Sisters of Earth are developing. Through their testimonies, we see how the shamanic journey awakens the Earth's dream. Together, the authors present a multifaceted vision of Earth’s wisdom.
 
Autoethnography is akin to spiritual journey. I am convinced that autoethnographic practice is a form of shamanic journey. Autoethnography can foster conflict wisdom, providing a pathway for transformation. Autoethnography is a method that develops directionality by activating the inner compass. We can use storytelling as a tool for future forming. The autoethnographic method allows us to go inward, reconnecting with our waking dreams. Our dreams help us to envision a new story. They provide quest orientation.
 
New Perennials publishes books that sow the seeds of change. Their publications can be downloaded without cost. They believe that thoughts matter. Both our thoughts and narrative matters are future forming. I have provided links to both the New Perennials website and to their publications so that you can learn about their community.

The Turning of the Child
 
Here is an excerpt from The Book of the Omaha (pp.9-12) that explains the ritual of The Turning of the Child. It involves presenting a child and having them take their first steps with moccasins that symbolize the importance of walking on the earth. In the ceremony the priest says the words, “Here the truth has been spoken to you. Because of this truth you shall stand.” We are called to stand in the strength of truth. Truth is the way.
 
The Book of the Omaha contains many stories that teach Omaha tribal wisdom and ways.

When I walk through the Alpine meadows, I feel connected to the beauty of the creation. This beauty has inspired and accompanied me throughout my adulthood. In summer, the abundant Alpine flowers provide colorful pathways dotted by pink rhododendrons, blue gentians, lupins, and a rare form of fuchsia Alpine orchids. They appear to live in colorful plant communities, attracting our gaze with their loveliness. I imagine what the mountain looked like during the Celtic period. The Helvetii were a Celtic tribe or tribal confederation occupying most of the Swiss plateau at the time of their contact with the Roman Empire in the 1st century BC.
 
The Celtic wisdom traditions teach us how to listen to our souls. John Phillip Newell traces the history of the Celtic people and their unique way of seeing and understanding. In his book, Sacred Earth, Sacred Soul, published in 2021. He tells the story of Celtic saints and mystics and how they fashioned a spiritual approach that revers the natural world. His books and retreats provide a framework for spiritual questing. 
https://www.earthandsoul.org/john-philip-newell

John Muir, an American Celt, drew from this Celtic approach to the natural world and influenced the creation of the National Parks in the United States. He was able to listen to the heartbeat of God and recognize the essence of God in nature. He believed that hope lies in God’s wildness. He proclaimed the sacredness of earth and condemned the sacrilege of earth” (Newell, 2021, p. 168). Muir built a cabin on Yosemite Creek and wrote in his journal of a conversion experience that was engendered by his intense encounter with the forces of nature. Yosemite National Park was modeled after Yellowstone National Park. As a nature writer he sought to tell the story of nature in an accessible account that all readers could understand. His writing was a form of prophecy that sought to change our vision of nature. He saw the wild country and Sierra Nevada Mountains as his home.
 
Celtic wisdom allows us to experience revelatory encounters with the Creation. The pioneering Scottish mountaineer and poet, Nan Shepherd, offered a poetic account of her own encounter with the living mountain that was first published in 1977. Shepherd gleaned abiding wisdom for the art of living through her relationship with the Scottish mountains that she shared in her book, The Living Mountain.
https://www.themarginalian.org/2018/03/19/the-living-mountain-nan-shepherd/

Her woman’s gaze allows her to perceive what male authors before her hadn’t expressed in the same way. She braids together memoir, field notes, and philosophical inquiry that bring her mountain to life. She explains how her encounter with the mountain alters her understanding of the interconnectivity inherent in the natural world. Through a form of radical presence, she can listen deeply to the wisdom imparted to her by the living mountain.
Like Shepherd, I have gained wisdom from my Alpine mountains. Being rooted in the mountainscape has allowed me to tap into the Celtic wisdom found in the Alpine regions.
Shepherd writes so beautifully about her desire to be with the mountain that was like visiting a friend:

Ecological challenges are on the forefront of our concerns. Scientific writers are writing in more easily understandable ways that respect their readers. They are working on making science accessible to a wider public. Two examples are Hope Jahren and Zoe Schlanger who have both gotten wide recognition for their award-winning books.
 
Zoe Schlanger, an award-winning science writer who wrote The Light Eater’s explains the current discussions in biology that are arising from new evidence that sheds light on plant consciousness and intelligence. Her poetic descriptions share the discoveries that are changing current scientific paradigms. She shares research findings that reveal how plant communication works suggesting a form of plant behavior. Plant sensing has also been observed with the ability to hear, possibly see, and even morph.
 
She presents controversial finding that are investigating how plants are able to shape themselves and the possibility that they have vision to see or chemical transmissions that allow a rare form of morphing that previously weren’t known about. Plants also register touch, sensing attacks and creating defense responses. There is a widening circle of recognition that believes that living creatures have consciousness and different forms of intelligence including memory. She opens our minds to how plant communities’ wellbeing and our wellbeing are entangled by describing life’s intertwined connections.
 
Biology studies evolutionary processes that create solutions to the challenges different life forms face. These resolution processes have patterned human resolution processes. Recent research is investigating plant agency. Plants, microbes, and parasites have been found to influence our human behavior. Epigenetics allows us to understand how our environments shape us. Her book raises the question of our moral responsibility to plants and the natural world and our participation in ceaseless creativity. She reminds us that a sense of awe gives rise to mutualism and an increased desire to care. Here is a link to an interview with Schlanger:
https://www.youtube.com/watch?v=Hp_c-vchgSE

Hope Jahren is an award-winning geobiologist, professor, and writer who explains the links between our consumption habits and our endangered earth. Her first book Lab Girl is an autobiography. Her second book, The Story of More How we got to climate change and where to go from here, shares her insights on climate change. Professor Jahren explains how we can use less and share more, engaging in conscious lifestyle transformations. Here book grew from a class that she taught at the university. She explains how an increase in population has led to a massive increase in production and waste. She points to the distribution problem we are currently facing, underscoring that our ability to share food could solve the problem of undernourishment.  
 
Her goal is to inform and not scare her students and readership. She shares tools for change and trusts her readership to make appropriate changes, explaining how we got to this point in time. She invites us to reflexively look at our lifestyles and make doable changes, not waiting for policy changes but acting upon our own ability to initiate constructive ecological change. She explains how we can take stock of our small purchases and become conscious of what we are watering with our money. She question, “Are we watering viable ways of living?” Here is a Harvard University Book Talks and Research:

​These women have followed Muir’s example by studying nature and writing books that are easily accessible to readers. Their shared love of nature has enkindled a desire to search for hidden truths that have the potential of changing our scientific paradigms. As we increasingly understand our interconnectedness, we are being called to enact what Pope Francis refers to as an ‘ecological conversion’.
 
Here are picture of rhododendrons, Alpine orchids, gentians, and lupins.

https://www.utpjournals.press/doi/pdf/10.3138/uram.34.1-2.95
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https://www.cgjunghaus.ch/en/visit/exhibitions/special-exhibition/
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My visit to Jung’s house, that became a museum in 2018, allowed me to view illustrations and carvings that were made by Jung while he was working on the Red Book. The Jung’s family home is situated on the Lake of Zurich in Küsnacht. When my daughter Jessica was playing in the women’s soccer playoffs for the super league in nearby Wil, I decided that we could take the Swiss Goldcoast, which is a road running along the lower eastern shore of the Lake of Zurich, to get to her soccer match. I was happy to find an itinerary that finally allowed me to visit the C. J. Jung Museum.
 
The house has a large front garden that separates the property from the main road. The beauty of the lake can be seen through many windows facing the lake, as well as the large veranda. There is a boat house and a small cabin on the water with a desk that must have lent itself well for inspirational writing and contemplation.
 
Jung’s library and his consultation room are upstairs. I followed the museum guide up the staircase, where she led us to his study. Jung’s books line the shelves of his extensive library, showing the topics of research that he was interested in. I noticed that a large shelf is devoted to the journal The Quest that he had bound together in sperate books over the years. I also saw many volumes on Egyptian history and symbols.
 
Jung’s quest for understanding led him to embark on self-experimentation that allowed him to write about his inner dialogues and dreams that are recorded in the Red Book. The key terms and concepts that emerged from this work are the foundation of his Analytical Psychology. His transformational approach to psychology is akin to alchemy.
 
When I signed the guest book before leaving, I wrote Susie Riva, Isis Rises, from Life-o-grams to Transformagrams. Isis Rises emerges from my name by re-organizing the letters in my signature. After visiting the Jung Museum, I realized that the symbol of Isis, and the feminine principal was not only the Goddess Isis who is presented as nurturing feminine energy but also the weaver. The exhibit in the C.J. Jung Museum explains how Jung saw Isis as the connector, connecting together the different parts of Osiris, after his brother Seth cut him into 14 pieces. Isis magically healed Osiris, by bringing the fragments of his body back together.
 
I have defined mediation as “faire le lien” or linkedness. This definition has guided my work in mediation and brought me to the understanding of mediatorship “The function and position of the mediator, and a vessel of connectivity that contains an integrated framework of mediation practices” (Riva, 2022, p. 257). When I returned home, I read the Special Exhibition 2023 book, C.G. Jung-Journey into the Unconscious that offered even more insights into Jung’s journey into the unconscious. The exhibit book provides an overarching view of Jung’s self-experimentation and his writing process that led to his conceptual framework.
 
Autoethnography allows us to engage in a form of psychological development that engenders completeness.

Peaceful mountain meadows and pathways can be found in the central region of Switzerland.  Pilgrimage pathways took me to sites that allowed me to find heartfelt peace. “Make me an instrument of your peace” is a powerful part of Saint Francis of Assisi’s prayer. Pilgrimages can enkindle a sense of inner peacefulness that helps us to craft peace in our families and communities.
 
In the heart of Switzerland, the Einsiedeln Abbey in the Canton of Schwyz attracts 800,000 pilgrims a year to visit The Black Madonna of Einsiedeln. The abbey is an important baroque monastic site for Benedictine monks. The Einsiedeln Chapel of Grace was consecrated in 948.
 
Arriving to attend the daily vespers, I first kneeled before the Black Madonna. Light streamed out from the icon, revealing divine presence. I remained in front of the Black Madonna until it was time for vespers that are sung daily at 4:30 p.m. I was able to have my amber rosary that I got in Warsaw Poland blessed before attending vespers. It is a keepsake from a medical anthropology conference. The grace that I experienced before the Black Madonna confirmed the sacredness of the pilgrimage site. The mysterious wonder-workings of Marian pilgrimages continue to attract the faithful and transform lives.
 
The vesper “Salve Regina” can be visioned via this link: https://www.youtube.com/user/KlosterEinsiedeln/live
​

The pilgrimage to The Black Madonna of Einsiedeln is associated with pre-Christian practices dating back to Isis the Egyptian Goddess. The beautiful location was probably a sanctified Celtic place of worship that provides a spiritual foundation for the abbey. The natural site’s rare beauty enhances the spiritual pilgrimage, eliciting awe and wonder. The Black Madonna of Einsiedeln like other Black Virgins brings to the forefront the collective conscious of sexuality and religion associated with the Divine Feminine and the archetypes representing creative manifestation.
 
Another Swiss pilgrimage to St. Nicholas of Flüe in Ranft brought me to the patron saint of Switzerland in the Canton of Obwald. Nicholas of Flüe left his family to become a hermit. He and his wife Dorothea had ten children. His life as a hermit in the 1400’s has become a story that even inspired Pope John Paul II to visit family home and chapels that welcome visitors and pilgrims from around the world. I stayed in the Paxmontana Hotel in Flüeli-Ranft with my husband to hike through the region and visit the chapel and home of Nicholas of Flüe, a pilgrimage site that is on the Way of St. James. Nicholas of Flüe was also known as Brother Klaus and his counsel helped prevent a war between the Swiss cantons. He is known for being a peacemaker.
 
St. Nicholas of Flüe had a vision of a mystical wheel. His mystical vision was expressed by medallions that represented visiting the sick as mercy, providing hospitality to strangers, feeding the hungry and quenching the thirsty, caring for the incarcerated, clothing the naked, and burying the dead. These acts were reminders of the Holy Face.
 
Both pilgrimage sites are located in the heart of Switzerland. Going to these beautiful places brought me closer to the Swiss spiritual heritage. The Paxmontana Hotel overlooks the Ranft gorges where the chapel and hermit dwelling are situated. To access the hotel, visitors traverse through a flowering pergola which was constructed in the late 1800’s near Nicholas of Flüe’s family home.
 
These pilgrimages allowed me to home in to the sacred heart of Switzerland. My travels to these sacred pilgrimage sites and my prayers brought me closer to the Swiss traditions. My life has been graced by the wonder-workings of these sacred pilgrimage sites.

My website presents each chapter offering a video, a resumé of the themes, as well as pictures, articles, and films that allow readers to explore the concepts that are developed. The “Give-Away Girl’s Give-Away Book” can be downloaded and used as a blueprint for activating the autoethnographic writing process.

https://mailchi.mp/b4c5e643ba32/april2024

I just returned from a cultural visit to Venice where I discovered the Venetian blueprint for Justice. I toured The Doge Palace and learned about their conception of governance represented in an architectural design. Each room is decorated with beautiful paintings that portray the ideals associated with justice. The Venetian Republic created a unique form of government including a judicial system. The paintings in the compass room for administering justice depict a compass for finding justice. When the guilty are condemned, they walk from the official room across a bridge to the prisons that are connected by the ‘Bridge of Sighs’. The Doge Palace is made up of a maze of rooms describing how the Venetian leaders dealt with frequent complots seeking to overthrow the powers in place.
 
The Doge Palace represents the physical configuration of the Venetian Republic and laws in architecture. The rituals associated with justice, as well as the myths depicting symbolic images can be seen in the magnificent artwork exhibited throughout the The Doge Palace. This allows visitors to contemplate the meaning of justice and how it should be administered for the greater good.
 
It is also interesting that the Republic was overtaken by Napoleon and that the Napoleonic Code became the dominate reference in European legal architecture, following the battles that toppled the Venetian Republic. The Venetian Republic controlled shipping during a long period until Napoleon conquered Venice, causing a loss in economic power. Within the walls of the palace are exhibits showing ancient world cartographies, in the form of maps that depict the understanding of the world in ancient times.
 
The Doge Palace is an architectural representation of justice on one end of the spectrum while DAOs, which are virtual entities of the blockchain, are on the opposite end of the spectrum. We are developing new cartographies to represent these technical revolutions. Our representations of the face of the Earth and our understanding of justice continue to evolve, especially in virtual realities where the blockchain is transforming central bank policies, currencies, and trade.
 
Being Decentralized Autonomous Organizations, DAOs are an example of the emerging opportunities stemming from technological advancements, as well as the emergence of a legal framework that will provide a new form of secure space for transactions. As DAOs and the decentralized environment of the blockchain are gaining in importance, the World Economic Forum is exploring the legal and regulatory challenges that have emerged through this technology, as well as the immense opportunities that it could offer in shaping a fairer and more equally distributed global economy for future generations.
 
Here is the link to the World Economic Forum’s article: https://www.weforum.org/agenda/2023/01/everything-you-need-to-know-daos/

Here is the link to information on The Doge Palace: https://www.worldhistory.org/article/2273/doges-palace-in-venice

​As adjunct faculty at Creighton University, I had the compelling assignment to dive into “The Ministry for the Future,” a powerful narrative aimed at awakening to the pressing environmental crises that loom over our present. Kim Stanley Robinson uses hard science fiction to present an unfolding polycrisis inspired by scientific findings that are announcing horrific heatwaves, the melting of glaciers and the rise of sea levels, as well as the dangers inherent in the continuous use of fossil fuels that increase carbon dioxide levels. He describes the increasing extinction of lifeforms on Earth as well as increasing inequality, with 1 percent of the global population owning the vast majority of the world’s wealth. The novel takes place in Zurich, where the author has intimate knowledge of the city, after living there in the 1980’s. His characters even travel to Valais, climbing over mountain passes and flying in helicopters over damns in the region where I live.
 
In his novel, Robinson uses the phrase, ‘let us beat swords into ploughshares’ in reference to a statue given to the United Nations from Russia in 1959. Beating swords into ploughshares comes from a Bible verse in Isaiah. The statue symbolizes man’s desire to put an end to war and transform tools of destruction into tools to benefit mankind. In keeping with this intention, Robinson’s characters find solutions, turning the Central Banks and other international organizations into tools that benefit humankind. A thought-provoking example is the creation of a carbon coin dedicated to carbon dioxide removal.
 
Robinson begins his novel with a heatwave in India where a wet-bulb weather event, with extreme heat and humidity, kills millions. The realization that humans cannot adapt to wet-bulb weather events becomes a catalyst for change. The wet-bulb event in India becomes a shifting point that allows for the creation of The Ministry for the Future under The Paris Agreement. The heads of the ministry work to make systemic changes like reconfiguring capitalism as well as the international monetary systems, using carbon coins that orient future investments towards sustainability, by rewarding activities that work to increase carbon sequestration.
 
Envisioning ways to shapeshift the dysfunctional systems that are waging against humanity’s survival and the well-being of future generations, the book uses heteroglossia, or dialogic imagination as conceptualized by Mikhail Bakhtin, a Russian literary theorist, to question power structures. The book’s characters like Mary, an Irish woman that heads the ministry, provide us with dialogues that give voice to a framework for planetary transformation. These conversations, rich with cultural insights and futuristic ideals, weave a narrative that challenges our perceptions of governance, sustainability, and human connectivity in the face of global change.
 
The author suggests that a very rapid, stepwise, legal reformist revolution is the best option for eliciting change. His novel describes how everything humans do at scale has planetary effects and could be called geoengineering. He suggests that even maximizing women’s education and political power worldwide could be considered a form of geoengineering. Giving more power to women, by providing higher education and leadership positions for women, would have an effect on birthrates. Policies that favor women’s rights have been shown to slow population growth. This insight exemplifies how even gender issues influence important sustainability outcomes. Empowering women has a measurable effect on the biosphere. Throughout the novel, Robinson describes how we can counteract the effects of global warming. Scientific studies, inventions, and even new technologies like blockchain and artificial intelligence, provide ways to bring forth a sustainable future. His storyline develops these themes to show how we as a species can consciously transform our systems to avoid extinction.
 
The novel provides an imaginary plot for harnessing transformational forces for systemic planetary change. Robinson’s work contributes to the growing consciousness about climate change and the Anthropocene, or 6th phase of extinction. Even Pierre Teilhard de Chardin’s concept of the Noosphere or planetary mind, understood to be a kind of superorganism, is woven into the storyline. Robinson uses science fiction to awaken us to the reality of our current dilemma. But he also provides a vision for transformation, including ideas related to the global commons, land regeneration projects, rewilding, and a response to the suffering of millions of refugees with the creation of a global citizenship.
 
While reading his novel, we grasp the devastating extent of the destructive forces that have been waged upon our ecosystems, and the need for repair. As a reader, participating in the novel’s dialogical process, I asked myself, “How can we actively engage in the great work that will create a flourishing future?” Robinson uses science fiction to envision a hopeful future while reminding his readership of the urgent need for constructive social change as well as our power to make the future. “The Ministry for the Future” highlights new technologies, such as artificial intelligence and blockchain, as crucial tools for working towards the common good, underscoring their potential to catalyze positive and sustainable social transformations.

ETH Zurich Global Lecture Series: 
​https://www.youtube.com/watch?v=WF7j7J84Tdk

Wet-bulb temperatures: 
​https://theconversation.com/as-heat-records-fall-how-hot-is-too-hot-for-the-human-body-210088​

David Beardsley explains that the central metaphor in the Odyssey is nostos, the return home, in “The Journey Back to Where You Are: Homer’s Odyssey as Spiritual Quest.” The wisdom that is revealed in Homer’s work is a story strand passed on through generations. Finding the path to wholeness is illustrated through allegoric story threads that encapsulate wisdom. It contains a perennial philosophy for visualizing the Good on a pathway that reunites the pathfinder with Self. The stories in Homer’s Odyssey carry kernels of wisdom over a story bridge through time and generations. This journey is not for the feet, but a walkthrough that is an inner transformation. The hero’s journey advances through a turning wheel of perceptions on a journey that takes you back to where you are.
This can be understood as a systematic process of “dis-illusionment” that takes one beyond the war-like forces playing out in our lives. Beauty, truth, goodness, and justice shine through in moments when humans “possess their soul.” This soul-searching takes us on what can be understood as an odyssey.
In Homer, we see that home is encoded in the author’s name. Homer, is possibly a key that opens to a deeper understanding of the journey. The odyssey traces the homing in process, as voyagers find their way back to the homeland through the experience of homecoming. This homeward journey is guided by the memory of the Good. It is a voyage on the sea of life that takes us through trials and tribulations in order to develop discrimination, the perception of difference with unusual intelligence.
 
By reading the Odyssey, we learn to sing the song that the gods arranged for us. By transposing the wisdom written within the lines into our own life hi-story, we subsequently influence the trajectory of our own lives. Our life’s song is an original composition that provides musical notations and symbols that map the oeuvre, indicating how the piece should be played. Much like a sheet of music that guides the pianist, the Odyssey contains the fundamental elements that indicate the various partitions that delineate a spiritual quest. The pages guide the reader through the different arrangements, much like a composition of lyrics and melody on sheet music. The ancient text provides a transformational template for spiritual heroes.
“The fact that the gods may have arranged it, however, does not let us off the hook.
We still need to play our part in the song, while simultaneously becoming aware of the song and learning to sing it ourselves. So for the spiritual hero, there is an extra dimension to the quest: to identify himself with his eternal Self and so to come to unitive knowledge of the Divine. This quest has been expressed by many different people in many different traditions over many centuries, but those who wish to can see the common thread: from Strife to Love (Empedocles), from becoming to Being (Parmenides), from the shadows to the sunlight (Plato), from the many to the One (Plotinus). It is, as we shall see, a nostos—”a return from darkness and death to light and life,” and although it is often portrayed as a journey, as Plotinus says, “It is not a journey for the feet.” It is an inner transformation, a return to a Self that is always there and does not change; a “journey back to where you are.” 
 
https://chs.harvard.edu/wp-content/uploads/2020/07/The-Journey-Back-To-Where-You-Are.pdf

The “Amen Effect” is a new book written by Rabbi Sharon Brous. She returns to ancient Jewish wisdom to renew our spirituality with insights that can help us show up in times of hardship. Her book comes at a time when individuals, families, and countries are facing challenging conflicts. She invites us to walk together, holding hands as we find our way through the forest together.
 
Her experience as a Rabbi brought her to confront both raw beauty and pain. “It is there that I have learned the power of saying “Amen” to one another’s grief and joy, sorrow and celebration with our very presence. Of bearing witness to profound suffering and protesting injustice with our very presence” (Brous, 2024, p. xiii). Rabbi Brous refers to this relational approach as sacred companionship. She believes that we who hold the dream of building a different kind of society must begin by building a different kind of community.
 
She explains, “That very longing for connection—in our most intimate relationships, in community, with strangers, perhaps with God—is what I call the amen effect. It is a spiritual strategy, a sacred call to the spiritual and the cynical, the believer and the atheist, perhaps especially to those alienated by religious certainties, but still yearning to find meaning in moments both sacred and mundane. It is rooted in the ancient, hard-won wisdom that offers us tools to navigate times of heartache and uncertainty with a deeper sense of meaning, direction, and connection” (Brous, 2024, p.xiv). Connecting with others allows us to find meaning and companionship, as we offer our presence to those walking with us.
 
So, during this sacred holiday season, may we find our way toward one another, sharing in both the heartfelt joy and the pain of heartbreak. Through our relational connections and witnessing, may we help each find our way into the New Year, with renewed hope.
 
You can browse the Amen Effect by clicking on this link: https://www.penguinrandomhouse.com/books/720048/the-amen-effect-by-sharon-brous/

You can also listen to an interview she gave with Christiane Amanpour with this link:
https://edition.cnn.com/videos/world/2023/12/18/exp-israel-gaza-conflict-rabbi-sharon-brous-intv-fst-121801pseg2-cnni-world.cnn

https://youtu.be/mkJLqq6j0Ic?si=OG7SPv0j1aYhSBA5
 
“I have Arrived, I am Home” is a powerful film offered by Plum Village Monastery that documents Buddhist monk Thich Nhat Hanh’s passing by highlighting his life’s important teachings. Some of his core teachings that are presented in the film include connecting to our spiritual root, taking refuge in oneself, and the experience of interbeing.
 
After writing my book Homing In, and completing blogs for each chapter, I found Thich Nhat Hanh’s sacred calligraphy “I have Arrived, I am Home.” This seemed to complete my story mandala in a beautiful and synchronistic way. This film offers a rare form of communion, showing moments from Thich Nhat Hanh’s life and his last years at the monastery in Vietnam. The interviews with other monks and members of his community give insights into the powerful shared experience at his burial ceremony and the enduring nature of his life’s teachings.
 
His presence accompanies us as we remember his life story and example, honoring his lifework. Spiritual rootedness gives us the strength to face the complexity of our lives in a more peaceful way.

I attended mass with the Franciscans in St. Maurice, Switzerland, celebrating St. Francis of Assisi this month, October 4, 2023. I was invited to a traditional raclette meal following the mass. It was a time to come together and celebrate the importance of St. Francis of Assisi’s example especially in these difficult times.
 
I went on a pilgrimage with my husband to Assisi a few years ago, attending mass and visiting the basilica, museum, and walking the extraordinary ground and village streets. That sacred place bears witness to a vision of love for all the creation. Today, integral ecology calls for an ecological conversion.
 
Laudato Si’ was written in 2015, Care For Our Common Home is one of the most important documents of our time: https://www.vatican.va/content/dam/francesco/pdf/encyclicals/documents/papa-francesco_20150524_enciclica-laudato-si_en.pdf

We have the power to change the broken system and advocate for “Integral Human Devleopment”. In my recent article, Mediatorship, I propose a Transformagram Pedagogy for conflict resolution. Transformational approaches are needed to engender an ecological conversion. Here is the abstract: https://onlinelibrary.wiley.com/doi/abs/10.1002/crq.21414

How can conflict wisdom help us learn to change?
 
Here are pictures of our pilgrimage in 2021:

Autoethnographic practice and the Transformagram pedagogies that I have developed for courses at Creighton University elicit the elan vital. This term was used by Ira Progoff in his book At a Journal Workshop. But this term can be traced back to Rainer Maria Rilke, the Austrian Poet whose letters were published in Letters to a Young Poet in the early 1900’s. Rilke was inspired by Henri Bergson, a French philosopher, who wrote Creative Evolution. Creative evolution was understood to have an elan vital that gave directionality to the creative act and becomingess.
 
Autoethnography engages practitioners in the creative act that encapsulates the potential to transform. Rilke’s letters give advice to a young poet. He says that we need to go within.
“There is only one single way. Go into yourself. Search for the reason that bids you write; find out if it is spreading its roots in the deepest places of your heart, acknowledge to yourself whether you would have to die if it were denied you to write. This above all—ask yourself in the stillest hour of the night: must I write?” (Rilke, p. 18).
 
Rilke goes on to suggest that the young poet draw near to nature and express what he sees, loves, and even what he loses. These suggestions take us to the heart of the creative act that is brought forth as we contemplate our environment and our relationships. The depth and everlastingness of creative work comes from the necessity we feel to express ourselves. Performing the creative act is an essential part of living. It is also essential in learning. “Everything is gestation and then bringing forth” (Rilke, 29).
 
The following passage is particularly relevant for my lifework that has been interconnected with resolution processes. When we are searching and questing for a solution, we hope to find the answer. But Rilke counsels to live the questions now.
“You are so young, so before all beginning, and I want to beg you, as much as I can, dear sir, to be patient in all that is unsolved in your heart and try to love the questions themselves like locked rooms and like books that are written in a foreign tongue. Do not seek the answers, which cannot be given you because you would not be able to live them. And the point is to live everything. Live the questions now. Perhaps you will then gradually, without noticing it, live along some distant day into the answer” (Rilke, p. 35).
 
However, finding life’s answers is often a difficult task. Rilke encourages the young poet as he faces the difficulties that are shaping his life. His letters provide guidance to support the young man’s becomingness. This passage in his letter provides us with a sense of wanting to grow and experience a life of greatness as well as the inevitable difficulties that will be presented if we are indeed destined to grow great. “Do you remember how that life yearned out of its childhood for the “great”? I see that it is now going on beyond the great to long for greater. For this reason it will not cease to be difficult, but for this reason too it will not cease to grow” (Rilke, p. 72). The elan vital provides us with the generative and creative energy needed to grow wise and to grow great. Rilke died in Switzerland after living in Valais. Here is a link to a museum in Sierre dedicated to his lifework: https://fondationrilke.ch/en/the-foundation/
​

Hildegard von Bingen’s Visionsary Writings
 
Saint Hildegard von Bingen’s writing, music, and visions have inspired my work and belief in generative energies that she referred to as the greening power of God. She used the word Viriditas to describe this greening, life-giving force. This word symbolically represents growth or the principle of life. Viriditas was transmitted by God in the form of plants, animals and precious gems. She writes of virtues and how people gave out their viriditas through their virtues. This interconnectedness exemplifies the chain of being and how we are to share our gifts and virtues in a life-giving process of transformation. For Hildegard, humility is the queen of virtues.
 
Her images in Book of Divine Works show how she transcribed her visions. These insights shine light into the meaning of divine works as well as her perceptions of the divine. She calls us to wake up before it is too late. She inspires us to seek wisdom and justice, savoring the joy of living.
 
For Saint Hildegard von Bingen, wisdom awakens us to cosmic beauty. She understands wisdom as the ongoing work of creation and creativity. And it is through the creative process that pain and the taste of injustice can be transformed. In her book Scivias, she admonishes us to Know the Ways. In Causae et Curae, she writes a handbook on medicine, carrying forward the knowledgeability developed in the monasteries and convents in Europe. Her writings are an important reference for Traditional European Medicine. As a German mystic, alchemically weaving Earth and the Sky, she offers us a beautiful mandala of mystical vision.
 
Hildegard. Hildegard von Bingen’s Mystical Visions: Translated from Scivias by Bruce Hozeski. Santa Fe, N.M: Bear & Company, 1995.
 
Here are links to her original book with photographed pages that you can vision. There is a website with articles about her work and a translation of her texts. There is a link to her sacred music. And there is a link to a blog that shows her artwork and mandalas.

During the ESREA Life History and Biography Conference in Trondheim, Norway in June 2023, we gathered to read “Momo” by Michael Ende, becoming children again as we listened intently to the story. It was a guiding ritual that created space for questioning society with an anarchist lens. Here is the link: https://theanarchistlibrary.org/library/michael-ende-momo 

​We also worked together in collaborative practices, writing and performing. I especially enjoyed participating in a collaborative writing experience. We were given instructions to write a text in thirty minutes. I wrote a text that I then shared within a designated group. We each read our writing aloud to each other and worked to produce a collaborative artifact. We were given around an hour to produce something that emerged from our individual writings. The first presentation was about a hat from an Englishman. The second member of the group presented an indigenous drum from Chili. The third presentation by a Norwegian, wrote about a water bottle that she presented. After the presentations, our group decided to write a collaborative poem.
 
Here is the short essay that I wrote:
 
Viriditas: Greening, Generative, and Life-Giving Power
 
Generative practices like writing can take us on a journey where the inner and outer landscapes meet in synchronicity. This coming together creates a space for diffraction that gives rise to new forms. This future forming process draws from the energetic potential held, or encapsulated in symbolic objects that touch us. An agentic object can take us on new pathways.
 
The cross that I wore to the conference in Trondheim, Norway is a silver replica from a sacred stone alter that is in the church at the Abbey in Romainmôtier, Switzerland. This form can be understood as an aesthetic and spiritual entanglement emerging from the historic link to Celtic crosses found in this Cluniac priory.
 
The cross symbolizes sacred space-time in jewelry. This interconnectedness includes the landscape, the timescape, as well as the dimension of lifescaping. My life’s journey, walking this sacred path, is paved by writing that acts like breadcrumbs marking the way. The words that fall to the ground have taken me to the heartshpere. Here, in the center of my chest, the cross touches my skin, awakening my inner compass through compassion: compass and passion. I have worn it to mark St. Olav Ways and the Nidaros Cathedral in Trondheim.
 
Here is the poem that we wrote together:
 
The feel of the hat upon my head-I say,
This is me, who I am,
And also is my (?) people, their breath, their rhythm,
The touch of water, how weightlessly it carries me home,
Floating with the stream of life,
Connecting me to my heart and the inner compass that is guiding this journey onwards,
A creative pathway: The Pilgrims Way-St. Olav’s “Leia”
 
This experiential and collaborative learning illustrates how people form self-organizing systems within encounters that can co-construct meaning-making processes in emergent forms. During the collaborative writing workshop, our writing became a form of diffraction, bringing together entangled threads and flows in an assemblage. Transformation happens through the multiple encounters and emergent multiplicities. Movement and flow interconnect historical and cultural contexts in space-time that carries away previous forms in a fluid change process.
 
Social Science methods offer qualitative approaches using autoethnographic and biographic approaches to capture creative evolution that bridges the individual and societal. By listening in a way that creates embodied connections, we touch each other in entangled encounters, bearing witness to each other’s stories. This form of inquiry engenders becomingness-diffraction in action-through emergent conversations.
 
Here is an article that presents concepts about emergent conversations as well as Bronwyn Davies’ more recent book. Davies’ book was a reference for our collaborative writing practice.

Activating the inner compass is one way to find our way through the mazeway of life. Activation can happen through meditation, writing, and the meaning-making process that directs our attention to serendipitous happenings and synchronicities. Stories and legends provide cartographies for navigating the lifecourse. They thicken the storyline, providing depth.
 
Ira Progoff PhD. was a fellow at Bolligen with Carl G. Jung, the Swiss psychiatrist. He developed depth psychology and the Intensive Journal Process. He invited participants to enter their inner sanctuary to connect with the steppingstones that mark the trail of their life, journaling to develop conscious awareness. He taught the importance of integrating symbols that could lead one to a holistic understanding that reveals transformational passageways towards wholeness.
 
This wayfinding is activated through autoethnographic practice when we engage with our story mandalas. As we weave the stories of our lives together with aesthetic intention, we beautify our story mandalas. This work is more than a pathway towards wholeness. It is a form of transformagram that moves us from life-o-grams to transformagrams, allowing us to fashion a better-formed story, through a transformed storyline.
 
Here is a thesis written by James P. Armstrong “The Holistic Depth Psychology of Ira Progoff,” about Progoff’s lifework. It presents a holistic perspective of depth psychology and its roots. Progoff directs us to explore the self-replenishing resources of the human spirit. In this creative space or inner cathedral, we are led to a place where wisdom is stored in the depths of our Self. In this inner homeplace we receive guidance. This referential backdrop sets the stage for understanding the generative promise of autoethnographic practice.
 
Autoethnography proposes a method of self-reliance in the spirit of Ralph Waldo Emmerson, connecting us to the Source. Autoethnography’s capacity to elicit interconnectedness, can be comprehended through mediatorship, a vessel of transportation and exploration. I will end with a famous quote from Emmerson “Life is a journey, not a destination.” My hope is that these explanations and resources will help you find your way.

Compassion offers directionality as we connect with feelings of compassion. The etymology of compassion contains both passion and compass. Compassion establishes “fellow feeling” and provides us with directionality. The Passion in the Christian tradition refers to the suffering of Jesus Christ on the cross and his resurrection. Passion can be understood as a willingness to suffer for what you love. Compassion for others is interconnected with the courage to act.
 
When Jesus asks, “Take this cup from me,” God sends an angel. The cup refers to his life. We are receptacles of the lifeforce, and the cup is a metaphor for lifeform that can be understand as a sacred vessel. In the artistic representations of the last supper, the cup symbolizes our communion with Jesus Christ who is risen. The Trinity, or union of the Father, the Son, and the Holy Spirit, provides the foundation for Christian theology. The reference and metaphor of the cup in the scriptures can later be found in the legend of The Holy Grail that has had an important influence on Western culture. The search of the Holy Grail and the desire to drink from the cup of eternal life provided a storyline for questing.
 
When facing life’s sufferings, we call to divine presence to ease our pain and guide us, following Jesus’ example. We seek spiritual communion and spiritual orientation. Not only can we call to angels, but Jesus promised that the Holy Spirit would be sent to accompany us. Jesus explained that the Holy Spirit would be sent as a companion and teacher.
 
The Pentecost celebrates the appearance of the Holy Spirit 50 days after Easter. The Holy Spirit descended upon the Apostles and guided them to spread the word of Jesus Christ in the world. Pentecost is a day of spiritual baptism that allows us to have a connection with God. This anointment from the Holy Spirit brings forth a profound transformation of consciousness and spiritual awareness. It is a guiding force that activates the inner compass.
 
As seekers and pathfinders, questing in the world and searching for our pathway forward, we develop a passion for human suffering that can be felt as compassion. Our compassion guides us to do the next good thing. The Pentecost is a time of spiritual renewal and the sharing of our faith with others. In this time of spiritual reflection, we can home in and find ways to share our gifts within our relational networks. In this way, we experience spiritual transformation that allows us to walkthrough our narratives of suffering, empowered by our renewed compassion for humanity.
 
Compassion activates the inner compass. We can understand passion by following along the steps of Jesus Christ during Holy Week. The Biblical stories in the New Testament illustrate the events of the Passion, spanning from Palm Sunday to Resurrection Sunday.
 
When Mary Madelaine went to Jesus’ tomb, she met a gardener that she didn’t recognize as Jesus Christ. When she stone in front of the tomb rolled open her eyes fell on the cloth, or the Holy Shroud, left inside the tomb. She then told the other Apostles of what she had witnessed, thus becoming the first witness of the resurrection. This has given her the recognition as the ‘Apostle of the Apostles’. Her example underscores the importance of witnessing. She models the spiritual practice of seeing suffering. The compassionate way is seeing, feeling, and acting upon suffering. When we witness the suffering of others, we reinforce our spiritual connection, activating our inner compass and quest orientation.
 
Knowledge can be used for the art of living when a passion for society is at the heart of the social sciences. Kleinman, a medical anthropologist and psychiatrist and Wilkerson, an epidemiologist, address suffering using the lens of the social sciences. They say, “In this book we have tried to clear a space not only for new works of sociological and anthropological imagination but also for making the pursuit of social understanding inextricably linked to care for the human, and for its value to be judged in terms of the production of humanitarian social care in action” (Kleinman & Wilkerson, 2016, p. 205).

Here is a quote from John Philip Newell’s book “The Rebirthing of God”:
https://www.spiritualityandpractice.com/book-reviews/excerpts/view/26855

Here is a story about the Good Samaritan that connects compassion with the courage to act:
https://www.goodsams.org.au/article/editors-pick-the-courage-of-the-good-samaritan

I spoke with my son, Sven, who is currently working on his doctorate in law at Stanford University. He had recently attended a conference on AI and sent me a link so that I could better understand the important evolutions in AI and how this will change our lives. 

He also sent me a link so that I could experiment with AI. The AI theme became the inspiration for this month’s blog. I used chat.openai.com- https://chat.openai.com/  to try out the new artificial intelligence technology. 

Here is the response that I was given:

One theme related to AI that may be of interest to your readership is the impact of AI on the future of work and employment. With the growing use of automation and AI in various industries, there are concerns about the potential displacement of human workers and the need to upskill or reskill to remain relevant in the job market.

Here is an article that you may find useful in your blog post: "The Future of Employment: How Susceptible are Jobs to Computerisation?" by Carl Benedikt Frey and Michael A. Osborne. This study assesses the susceptibility of different jobs to computerisation based on their technical feasibility, cost of automation, and the skills required to perform the job. The authors estimate that up to 47% of US employment is at risk of being automated in the next few decades.

You could discuss the potential implications of this trend on the workforce and the need for individuals, organizations, and policymakers to adapt to this changing landscape. Additionally, you could touch on the ethical considerations of AI in the workplace, such as bias and privacy concerns.

Here is the article that AI suggested: