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:

The Kardiashpere or Heartshpere is awakening in the Earth Community. The Sisters of the Earth Community, Green Mountain Monastery and Thomas Berry Sanctuary gathered co-partners in March 2023 to connect with a new layer of Christic Heart pressing to emerge from within Earth’s energies.
 
This layer of Kardiaphere or Heartshpere follows upon Earth’s previous layers of geosphere, (crust), biosphere (life), and noosphere (mind). Kardiasphere is our planetary heart waking up to its enormous capacity for deeper loving and a more intimate communion with the Earth community. I was part of a core group of co-partners who met on Zoom to support the awakening process led by Sister Gail Worcelo https://www.greenmountainmonastery.org/sr-gail-worcelo.php

Pierre Teilhard de Chardin’s concept of the Noosphere is a foundational framework for understanding the expanding planetary mind. Here is a video from the Human Energy project that explains the importance of humanities’ current quest for meaning and purpose.

​Human Energy is a project that helps us to understand that we are a mode of creative universal expression. The founders of the Human Energy Project are writing a Third Story that links the ancient wisdom traditions with science and technological advances, mediating and transforming the two stories into a generative Third Story. We need a new story, as Thomas Berry has called for in his book, The Dream of the Earth.
 
Communicating the Third Story is essential so that we can envision a hopeful future. The Human Energy Project speaks to our ability to create the future. We need a universal model to allow us to collectively heal. The Human Energy Project allows us to revision our human potential as a species by providing a framework for understanding the Anthropocene and this critical moment in history. Educational tools that use videos to communicate can creatively facilitate an understanding of the forces at work and offer directionality for human flourishing.

We need new forms of collaboration to find solutions. Awakening the Kardiashpere and listening to the loving wisdom resonating within the heartbeat of the Heartsphere is a way of connecting to the sacredness of life within the Earth Community. Linking the Kardiasphere with the Noosphere, in an emerging symbiosis, can amplify the transformative process. We are being born anew.
 
We live in a timescape that is developing global intentionality and a positive vision. Telling our stories about who we are and what we want in life contributes to global transformation and reveals how we are connected. We can apply the Third Story to the development of Self-knowledge. This in turn gives rise to a synergetic system energized by interconnectivity and constructive change processes. Put your hand on your heart and feel the awakening Heartshpere.

Andrew Solomon’s book « Far From The Tree: Parents, Children, And The Search For Identity” is a key reference in my book “Homing In.” He writes about children who fall far from the tree, including LGBTQ children, adopted children, Deaf children, disabled children, and children born with dwarfism. On the first page of his book he writes, “We depend on the guarantee in our children’s faces that we will not die. Children who’s defining quality annihilates that fantasy of immortality are a particular insult; we must love them for themselves, and not for the best of ourselves in them, and that is a great deal harder to do. Loving our children is an exercise for the imagination.” Solomon’s research into families allowed me to better understand the challenge parents face when they adopt a child who is biologically different. Difference can be challenging. Far From the Tree, a recent documentary inspired by the book is being shown at the 2022-2023 Human Rights Watch Film Festival.

In a 2023 interview with Christiane Amanpour Andrew Solomon explains that there is a current backlash against human rights and that some have recently called to ban his book. This underscores how we must never give up the fight for human rights. The film documents families that have found happiness in their differences. While confronting the challenge of being different, how can we find happiness in being ourselves?
 
Here is the trailer for the Far From The Tree documentary:

Here is the video from Andrew Solomon’s interview with Christiane Amanpour.

A holistic approach to healthcare can be found in the WHO that is increasingly recognizing the importance of the spiritual dimension of care. The ‘Communities of Practice’ model recognizes the valuable role inter-faith groups that are key partners for promoting global health. In our quest for health and wholeness, integral approaches can support the development of holistic practices. Holism is expressed in philosophic discourses that support the principles of Naturopathic Medicine that are rooted in Traditional European Medicine. Saint Hildegard von Bingen’s lifework provides an example of the pillars that have traditionally supported wellbeing.
 
Following World War II, a humanitarian philosophy was articulated by the United Nations to bring hope and consolation to the world following a period of great destruction and loss of lives. The Spirit of Global Health, The World Health Organization and the ‘Spiritual Dimension’ of Health, 1946-2021, documents the conceptualization of the WHO’s approach to the spiritual dimension of healthcare. I have included the book in this blog for my readership.
 
During the Covid-19 pandemic, the WHO reached out to inter-faith groups to reinforce partnerships, as the majority of the world’s citizens are members of religious communities. The importance of collaborating and building strong relationships with communities of faith was part of the WHO’s response that was facing a global crisis in the form of a pandemic. The pandemic allowed world citizens to become aware of the increasing influence of health policy on their daily lives. Here is a quote that addresses global crisis from The Spirit of Global Health, The World Health Organization and the ‘Spiritual Dimension’ of Health, 1946-2021:

Commitment to the common good of global health itself draws on spiritual sources. In the face of intensifying global threats, this broadening of the horizon is likely to become even more important. The inclusion of a ‘spiritual dimension’ is not a spillover of late-modern healthcare, but may be a part of the solution in a time of global crisis. The idea of being one and whole as an individual or as a community, on a local or a global level, is at its core a spiritual one, and it is at the heart of the health organization that this book takes as its subject. It is entirely appropriate that its name recalls the world that is the shared habitat of the global community (Peng-Keller & Winiger, 2022, p.218).

When spiritual well-being is understood as an important factor in well-being, spiritual care becomes an essential practice, accompanying people on pathways to wholeness. Biomedical models can integrate traditional medicine and spiritual care. Interconnecting models and approaches gives rise to Integrative Medicine. This holistic approach recognizes the interconnectedness of mind, body, and soul. Traditional and complementary medicine are vital resources that can be used to combat chronic health problems associated with aging. Local healers can provide appropriate care that is adapted to the social and economic circumstances of communities, drawing upon living wisdom. Cross-cultural education can help to bridge traditional and biomedical approaches, co-constructing shared knowledgeability. By fostering Intercultural and interfaith dialogue, the global community can move towards a culture of care and planetary wellness.
 
As we face global crises, spiritual care can reinforce global health initiatives, uniting communities of practice in the universal search for human flourishing. Swiss leadership has historically shaped this holistic vision. Here is a quote from Professor Winiger:
​
A world health organization built through dialogue across cultures and ideologies ceases to be perceived as a distant bureaucracy fighting a weary battle against ‘dangers and enemies’—to borrow the words of the Swiss Federal Councillor Philippe Etter, who first used the term ‘spiritual’ in the WHO’s inaugural assembly (see Chapter 2). Instead, it can serve as a bridge based on shared, universal human interests: health, happiness, a sense of well-being, growth, and contribution to our planet. It can partake, to echo Etter once more, in the global task, no less urgent now than in the post-war period when the WHO was founded: to promote the ‘whole human being in his physical, spiritual, moral and social power’ (Winiger, 2022 ,p. 230)

The whole human being is understood to be multi-dimension, comprised of the physical dimension, the spiritual dimension, the moral dimension, and imbued with social power. Spirituality can be understood as a resource that increases resiliency, empowerment individuals and communities. Love for the common good is necessary to maintain human freedoms. A culture of encounter allows us to give value to differences, while seeking to build friendships and partnerships. Dialogue is essential if we are to find common ground to co-construct a hopeful future. Envisioning a world built upon social justice and care for our common home is possible, especially when we dream together, bringing heaven to Earth in a shared vision of the good life. Pope Francis went before the United States’ Congress to advocate for a Culture of Care in 2015. Here is the transcript of his speech:  ​https://www.washingtonpost.com/local/social-issues/transcript-pope-franciss-speech-to-congress/2015/09/24/6d7d7ac8-62bf-11e5-8e9e-dce8a2a2a679_story.html

December calls us to light the inner fire, lighting candles, writing Christmas cards, decorating and lighting the Christmas tree, and baking Christmas cookies. But lighting the inner fire is more than our holiday rituals. Firekeepers carry forward the traditional ways of knowing and being that allow us to connect to Spirit when Mother Earth appears dormant. When the greening powers look as if they are slumbering in the cold of December, waiting for the Winter Solstice and the promise of light, we can turn inward to light the fire inside.
 
Love sparks our inner fire and keeps it burning with passionate desire to give and share what we have with all our relations. The gift giving traditions offer us a way to spark the inner fire so that we can walk forward into the new year with renewed bonds of loving kindness. We become firekeepers, passing on the knowledgeability that allows us to transmit traditional ways that warm our hearts. Firekeepers use their hands and hearts to keep the fire burning.
 
There are people who know how to love and care for their loved ones. There are others who know how to inspire us with their artistic gifts. And there are the discrete ones who quietly light candles that burn brightly with prayerful intentions, shining through darkness.
 
I began Homing In, referring to myself as the Give-Away Girl in reference to the Give-Away Ceremonies that have been carried forward by Native Americans. The Give-Away Ceremony connects us to the importance of reciprocity. In “Braiding Sweetgrass”, Robin Wall Kimmerer interweaves Indigenous knowledge with biology and botany. She proposes that we find our way forward by retracing the ancient pathway described in tribal teaching stories. As we sit around the fire and listen to the great storytellers of our time, let us find renewed ways to be firekeepers carrying the light forward for future generations.
https://www.robinwallkimmerer.com/about

Co-presence is a concept that allows us to turn our gaze to our relationships that are embedded within our environment. In this reflexive space, we can analyze human and non-human forms of relating. In the Oxford definition co-presence is defined as, “In any form of mediated communication, the phenomenological sense of ‘being there’ with another person in place and/or time: see also presence.” - https://www.oxfordreference.com/view/10.1093/oi/authority.20110803095638654
​

This Fall season has taken me to different places that have given me the opportunity to reflect about how human beings relate with other life forms, rooted within their bioregions.
 
At the November 2022 conference in Sierre, Switzerland, “Mountains on the move: imaginaries practices and lives,” Professor Holly Thorpe from New Zealand presented “Towards More Than Human Mountainous Mobilities.” She described how people move to mountainous regions and how their relationship with the natural environment is a main source of nourishment that influences their choices to settle in mountainous regions. Many people connect and interact with the “mountainscape” through sports like skiing or snowboarding. However, our relationship with the mountain can transition from engaging in winter sports to something much more fundamental. For instance, the interconnectedness that I experience living in the Alps is an important aspect of my life.
 
An example of an Indigenous conceptualization, that recognizes our relationship with the natural environment, comes from the Maori people. Personhood was attributed to the Whanganui River in New Zealand in 2017. The Maori people were able to bring forth this new legal status to not only protect their river but to reaffirm their spiritual connection to this life force - ​https://apnews.com/article/religion-sacred-rivers-new-zealand-86d34a78f5fc662ccd554dd7f578d217

​This new status personhood status opens up reflexive space. Our perceptions and relationships, in relation to nature and the rights of rivers and even mountains and glaciers, are transformed when we integrate Indigenous understandings and practices.
 
I participated on a panel organized by Mike Poltorak, a member of the Interface Commission. The panel showcased engaged anthropology at the Swiss Anthropological Association’s annual meeting and conference in November 2022. I presented a vision of mediatorship, a conflict resolution concept that I have developed. I described a research model that was used to develop a culture of mediation by engaging in a film-making process that identified stakeholders and reinforced partnerships. I explained how the Valais Mediation Association’s 10th anniversary film event culminated with a round-table political discussion about mediation in May 2022.
 
Following the panel presentation, we were invited to visit the Ethnographic Museum in Neuchâtel for a guided exhibit visit that examines the notion of “wild” (https://www.men.ch/en/welcome).

​The exhibit framed human and non-human relationships, underscoring the political implications that are linked to the social construction of different ecological approaches.
 
During the conference, I enjoyed listening to other panel presentations that looked at human connections, illustrating shepherding practices in Alpine pastures. Another presentation on that panel enlightened us about what Gowlland Geoffrey referred to as co-presence.  He presented experiences of being gazed at by a monkey, as he gazed at the monkey in the forest in Taiwan where he does research. He also described Indigenous people in Taiwan and their relationship with dangerous mountain terrains and how the people of the region connected to a sensitivity that served to warn them when walking through perilous mountainscapes (https://www.sagw.ch/fileadmin/redaktion_seg-sse/Jahrestagungen/2022/LONG-PROG-A5-1nov.pdf).

The Va is an Indigenous concept that describes a form of relatedness. The Va englobes a form of kinship where the land and kin both nourish us. Illustrating these live-giving relationships provides a beautiful representation of our linkedness. I refer to this as living in/on Earthship.
 
After the conferences, on my way home, my husband and I went with my daughter Katrina and her family to Romainmôtier, a sacred site with a Romanesque church built on the model of Cluny next to a natural source of water (https://www.myvalleedejoux.ch/en/P650/romainmotier-abbey-church).

​Not only did we visit the church, but we walked to the source where water emerges from the earth, bringing forth a stream that has given life to the region through the ages. I explained this to my grandson, Nevin, connecting the story of the source to the development of the Cluniac network. I showed him the silver cross I was wearing, a beautiful replica from the sculpted stone in the church. It symbolizes the cultural exchanges that took place throughout Europe. The interlacing design seems to weave together different forms of sacredness that emanate from the source.
 
The following weekend we all went to Zermatt to celebrate my husband Angelo’s 60th birthday. Nils, our mountaineer son, has climbed the Matterhorn as well as many of the surrounding summits. He organized a helicopter flight to fly over the mountain peaks. We experienced an overview of the mountains he had skillfully climbed in a moment that brought together kinship, the mountainscape, and our homeplace.  We were face to face with the wonderous beauty of our Alpine region. When we flew around the Matterhorn, it was if we were connecting to its personhood as well as its physical and spiritual energy that nourishes us, marking the Earth with its grandeur. We could also see how the glaciers had melted from this year’s hot temperatures, feeling a sense of mourning. This was an extraordinary experience of co-presence. I understood how the majesty of the mountain summits had called Nils to the top, shaping his abilities to climb.
 
In Homing In, I recount about my experience as a college student visiting the Big Island, part of the Hawaiian Islands, and how I met a man who had given up a child to adoption the same year I was born. Through his story, I became conscious of the existence of my birth parents that weren’t just a shadow from my past, but real people. He took me to sacred land where we ran together on the trails of the Hawaiian kings. On those runs, I felt connected to a wave guide that rolled over me, activating my quest orientation. This multi-sensorial encounter ultimately led me back to my birth family. Had I sensed the Va that is known and experienced by the Indigenous Polynesians of the region?
 
These recollections illustrate a nourishing co-presence that has shaped my becomingness. By sharing these stories, I hope that others will discover a form of live-giving generativity. Academic conferences, exhibits, cultural sites, and mountain peaks all provide encounters with the ‘Source’. I have included pictures at the source in Romainmôtier as well as a picture of a cross carved in stone that was used to make my silver cross that I often wear. There is also a picture of the Matterhorn.
I have also included an excerpt from an article that describes the Pacific Islanders’ experience of the Va. In the Alps, our family experiences co-presence with the mountains, glaciers, and water sources. The sacred markings on the Earth, like the rock formation of the Matterhorn, connect us to unique planetary energies have been represented in artform and woven into the archtecture of sacred cultural sites. Encountering these natural environments and cultural sites can help us renew our relationship with our common home, Earth. Experential learning can take us to places that contain a form of “mana” or nourishment for the soul. In the native Havaiian culture, mana is understood to be a form of spiritual energy of power and strength. Both the Matterhorn and the source in Romainmôtier are locations where mana can be felt. These sacred locations renew our energy and ground us in radical amazement. When we recognize and sense these spiritual energies, we experience co-presence.

​The definition of mystical in the Cambridge Dictionary is “relating to the belief that there is hidden meaning in life.” I attended the 10th ESREA Triennial Conference at Milano Bicocca University in October 2022. After the conference, a visit to Bruce Nauman’s exhibit was organized at the Pirelli HangarBicocca. At the exhibit entitled, Neons Corridors Rooms, I discovered Nauman’s artwork that explores the meaning of creating art. In his iconic spiral entitled The True Artist Helps the World by Revealing Mystic Truths (Window or Wall Sign), that explores language processes, recalling Austrian philosopher Ludwig Wittgenstein’s reflections on the relationship between thought and language, I was pulled into the spiral of words and thought about mystic truths. The artist also disrupts established parameters and references by putting the viewer in a destabilizing condition. During the visit, I walked into The Green Light Corridor to experience the tightness of walking through the spaces he created.
 
My visit to the exhibit was just before my sister’s visit. My discovery of Nauman’s artwork corresponded with my sister Michelle’s arrival in Germany and her visit to Switzerland, at a threshold moment in her life. We took her to the Martigny Fair, an annual Fall event where people from all around Valais come together to visit stands, have drinks, and attend conferences. While we were walking through the crowd, a young man reached out to me and gave me a piece of jewelry that he had found saying, “Here, take this. I found it. It’s for you.” I took the gold necklace with dark stones and small pearls that seemed to form an eye, surrounding a larger pearl in the center. As I held it, I recognized the shape and realized that I was holding a representation of The Eye of Horus in my hand. I thanked him and contemplated the synchronicity of receiving the symbolic piece at this moment in time. I wondered how he had chosen me from all the other people present. Again, I was experiencing an intriguing synchronicity that was superimposed upon the backdrop of the exhibit about mystic truths and what it means to be a true artist.
 
The Eye of Horus represents wholeness and is a symbol of well-being, healing, and protection. The symbol was believed to have protective magical powers. In the article “The Eye of Horus: The Connection Between Art, Medicine, and Mythology in Ancient Egypt” the authors show how the symbol has connections with neuroanatomical structure and function.  The Eye of Horus represents the whole Eye, bringing together brain functioning related to the six senses, showing how the center of the human brain contains a form that resembles the hieroglyphical representation of The Eye of Horus. The Ancient Egyptians somehow new about the human brain’s shape and functioning. Their knowledge was transferred to the hieroglyph that holds the hidden meaning. The metaphors include “The Eye of the Mind, Third Eye, Eye of the Truth or Insight, the Eye of God Inside the Human Mind.” These representations invite us to explore mystic powers with a whole vision that connects and superimposes symbols with anatomy.
 
Bruce Nauman’s work reminds us that the true artist helps the world by revealing the mystical truths or insights that are perceived with whole vision. The artist’s gaze penetrates life and has the power to make whole. And just like The Green Light Corridor, we are disrupted by the tight spaces we are called to walkthrough. Mystic truth and insights trace a pathway, like the spiral, taking us to the core of meaning. As we follow the meaning trail, we come to a place of revelation.
 
The amulet that I was given contains a story of protection, insight, and possibly the gift of well-being. It was given to me when I was united with my sister, underscored by a moment in time when Bruce Nauman’s artwork was speaking to me about mystic truths and disruptions. I look at the piece of jewelry with radical amazement. It is a reminder of the ineffable. There are layers of meaning that are superimposed within this object mediator, reminding me of what Joseph Campbell referred to as “the power of myth.”
 
Was the Eye of God watching over us? And how does the artist help reveal mystic truths? Maybe it is by conveying and sharing the hidden messages of our insights that we can best help the revealing process. In our “sense-making” we find mystic truths. Let’s sail “Into the Mystic” with Van Morrison’s song, coming home.

​We were born before the wind
Also, younger than the sun
'Ere the bonnie boat was won
As we sailed into the mystic
Hark now, hear the sailors cry
Smell the sea and feel the sky
Let your soul and spirit fly
Into the mystic
Yeah, when that fog horn blows
I will be coming home
Yeah, when that fog horn blows
I wanna hear it
I don't have to fear it
And I wanna rock your gypsy soul
Just like way back in the days of old
Then magnificently we will float
Into the mystic
When that fog horn blows
You know I will be coming home
Yeah, when that fog horn whistle blows
I gotta hear it
I don't have to fear it
And I wanna rock your gypsy soul
Just like way back in the days of old
And together we will float
Into the mystic
Come on, girl
Too late to stop now

The week that Queen Elisabeth II died, and King Charles III was crowned King, I found his book, Harmony, in the English book section at Emmaus in Sion, a place where people can bring their things to benefit the community that lives from donations, selling secondhand furniture, clothing, books, dishware, and other items, so that they can rebuild their lives after a period of homelessness. It was a wonderful synchronicity to find his book the week he was crowned king and it gave me the possibility to discover his vision of harmony and balance. He weaves together insights that connect ancient traditions, sacred geometry, spirituality, art, literature, and poetry with a golden thread that interconnects humanity’s heritage.
 
HRH the Prince of Wales, now King Charles III, wrote the book Harmony in 2010. He addresses the planetary challenges that we are currently facing with a transformed perception inspired by the ancient wisdom traditions. He refers to integral and sacred ways of understanding the Uni-verse, looking forward, and proposing solutions in relation to agricultural production, education, healthcare, and business. He applies a philosophy of wholeness that recognizes Nature’s patterns and sacred geometry. He explains how human beings as part of Nature, a life form or species emerging from and formed by the Earth’s self-organizing systems. His vision also underscores the importance of well-being, questioning mechanistic approaches to science that disconnect.
 
In his book, he refers to the Lord’s prayer, explaining how the prayer was changed from “in Earth as in Heaven” to “on Earth as in Heaven” in the translation process. When I wrote Homing In, the relational approach of living in/on Earthship was an important insight that was emboldened by my writing process and became a guiding metaphor. However, I wasn’t aware that the original Bible translation calls us to live in Earth as in Heaven. Now I comprehend that I was attuning in to a form of living wisdom that was whispering in my ear and pointing to our relationship with Earth as well as our positioning in between Heaven and Earth.
 
Understanding our interconnectedness reinforces the relationship between our human family and the Creation. Notions of kinship can inspire us to adopt ways of relating and belonging in/on Earthship. An integral vision connects science with the traditional cosmologies that tell stories of the unfolding of life of Earth, explaining the life-giving processes and affirming the sacredness of all lifeforms. The challenge of weaving together a coherent narrative of livability is before us.
 
Here is a speech from a conference the Prince of Wales, the recently crowned King Charles III, gave in 2017 about Harmony and the importance of a philosophy of wholeness that leads to well-being. Hopefully, King Charles’ kingship and leadership will elicit a systemic reflection on both harmony and well-being. Living wisdom is present in Nature. If we can learn to mimic the harmonious natural systems that sustain life on Earth, we can co-create a hopeful future. The wisdom traditions offer a holistic tapestry, weaving together insights in a mandala of creative joining together. Let us learn to harness the greening power of Nature in ways that don’t deplete our Earth’s resources, causing unbalance that can lead to extinction.
“God save the King”

In Homing In, I tell about a dream that I had when I was a young teenager. In my dream I experienced what appeared to be was the end of the world, and I went with my grandmother to be taken up. Candlewood Lake, where I lived was reflecting the storm that was brewing destruction. The looming storm clouds appeared as a sign of the end times. While I flew over our region, in a kind of open flying machine, I understood that hell was the suffering I was witnessing on Earth. I took in an overview that saddened me.
 
Marnie, my dear grandmother, was patiently knitting in a kind of waiting room where we both were waiting our turn to be transported. But I couldn’t wait, I was impatient. I needed to go up immediately, even if it meant leaving my grandmother behind and risking the possibility of being separated from my family. Suddenly, I ascended in a tube-like cylinder that transported me.
 
Right before my eyes was the face of God. My whole body knew I was encountering the divine. There were three stars against a deep blue background that seemed to be a kind of trinity made of star sapphires shining brightly. I can remember thinking that if I was meeting God, that I must be dead. Still, I was filled with a kind of bliss that I have never found words able to convey.
 
Then surprisingly, I awoke alive with this vision that was imprinted in my whole Self or mind-body memory. I can’t explain my dream, nor understand why I was shown what I comprehended to be the face of creation. But recently, new NASA pictures were shared and one of the photos looks like the trinity of stars that I encountered in my dream.
 
Mystery is the foundation of faith. When I look at this photo I am filled with radical amazement for this image of the deep field of the Universe. We have all been offered the possibility to take a glimpse at the face of Creation and experience the ineffable. As humanity searches for its origins, we are discovering the deep field that generates life-form.
 
These explorations through time and space bring us closer to what Christians refer to as the Trinity. Looking at the face of God, revealed to us through NASA’s technology, is awe inspiring. These photos allow us to penetrate the mystery, traveling deep into the Universe. Each picture captures a unique unveiling of the divine.

Link to NASA: https://www.nasa.gov/image-feature/goddard/2022/nasa-s-webb-delivers-deepest-infrared-image-of-universe-yet

​We need strong relationships to become champions. Greatness is not achieved, races and battles are not won, without the support of our friends, companions, and our teammates. This summer I visited the Infantry Museum in Fort Benning, Georgia with my brother who is currently a Colonel at Fort Benning. He explained how ‘The Last One Hundred Yards’ is a fundamental part of the infantry training program for soldiers. The museum has an exhibit that shows how the infantry works to secure the last one hundred yards in historic battles. Soldiers must develop their physical core, their relational core, and their spiritual core to find courage and resilience in the battlefield to secure the last one hundred yards.
 
On the soccer field, my daughter Jessica plays for FC Sion Women’s Soccer team in the Swiss B League. She trains 4 times a week and has a match each weekend. The strong relational bonds that develop through playing together have carried her team to the championships. Jessica came from behind in her defense position to score a decisive goal for her team and assure their place within the B League in June 2022. Being part of an outstanding team provides the opportunity to experience strong emotions together, as during their final game in Sion, when they celebrated their victory.
 
Another example of friendship and companionship was the 76-kilometer Trail Verbier St. Bernard race that my son Nils ran in 14 hours and 40 minutes in July 2022. Along the mountain trail, family, friends and colleagues provided refueling with food, water and other beverages to make sure he kept up his energy during the race. This solidarity was reinforced during the last 30 kilometers when his good friend Simon ran with him to Verbier, making sure that he was accompanied to the finish line.
 
We thrive when we participate in trusting relationships that allow us to give the best of ourselves. The human family needs strong partnerships to both survive and flourish. Companionship and friendship provide the empowering relationships we need to experience championship. Victory is won through committed relationships that elicit the best of ourselves through relational commitment. When we support and defend honorable causes, we engage in championship.
 
 
The video explaining ‘The Last One Hundred Yards’

​This summer when I returned to Nebraska, I journeyed to Black Bird Bend Farm where my father David’s widow, Dody lives in a farmhouse sheltered by the bluffs near the Missouri River. Walking through the kitchen that used to have a large country pantry, I saw the familiar oak dining room table that reminded me of all the family meals together with my parents and grandparents.  In the family room that looks out over the back porch and down to the crops that end at the riverbank, she opened a small black box decorated with Russian artistry that held objects once held by my father.
 
She told me that I could choose whatever I wanted from the different possessions that once belonged to my dad. In the ornate box among pocketknives and other trinkets was a small compass. Over the last few months, I had been writing about activating the inner compass and how the questing process allows us to orient ourselves as we journey through life. As she opened the box and presented the contents, I knew that my father’s compass was being offered to me at serendipitous moment in time, marking the importance of the object mediator as well as the metaphor.
 
The inner and outer journey come together in a pathway that presents itself like pebbles and shells that are carried by the sea where waves meet sand, marking the shoreline. There is a synchronous coming together of sea and sand dotted by nature’s scatterings. Yet in the haphazardness, there is a divine pattern that emerges. The inner adventures that take us deep within ourselves, where metaphors evoke memories, transport while the outer journey takes us to new places revisited, adding new layers of meaning to our lifeline.
 
The compass came to me at a time in my life when I could appreciate its symbolic meaning.
The outer journey is guided by the inner adventure that informs our way forward, adding to our inner landscapes of meaning. This lifescaping happens through synchronicity, as well as the ability to see the symbolism that becomes a pathway to wholeness. In this voyage, landmarks become creative mythology, the art of living with the Gods.

Autoethnography can be understood as part of an integrated continuum within a narrative conflict resolution framework. Narrative methods have been shown to increase narrative coherency and generate transformation processes. Conflict transformation goes beyond conflict resolution by engaging people, families and communities in constructive social change processes. Even pedagogy can be used to elicit transformation processes. Guiding metaphors provide symbols that reinforce our ability to imagine a more desirable situation as we identify the changes we seek. When practicing holistic approaches, life-o-grams become transformagrams.
 
In this way, conflict is a gift when it is understood to be a vehicle for change. When conflict is perceived as a gift, conflict transformation opens to a passageway toward more life-giving opportunities and fulfilling relationships. Social change processes that increase social justice bring forth justicepeace, or peace rooted in justice. When we map our conflicts, we can better understand the processes-structures that are shaping conflict. We can see the patterns that give form to conflict. Our conscious awareness acts on these relational patterns. Mapping conflict transforms our perception of conflict as we explore the connections. This in turn allows us to behold our conflict narratives using Appreciative Inquiry.
 
We are living in glovircal landscapes, experiencing the global and local through virtual landscapes that offer increased interconnectedness. Conflict transformation allows us to enter constructive change process that lift our lives through creative endeavors, allowing our life stories to become works of art within the larger picture. Conflict transformation lifts our conflict narratives to the level of the aesthetic oeuvre, especially when our metaphors guide our questing process.
 
The Hero’s Journey becomes a form of ‘creative mythology’ that unfolds within our storylines, as we connect to our inner compass, homing in to our brave hearts. We must envision and respond with response-ability to our conflicts, understanding conflict as a gift that is inviting us to beautify our story mandalas. The place of art in conflict uses metaphors to enhance significance and bridging. This puts art in a central place in conflict transformation.

Listen to Jean Paul Lederach’s keynote presentation “Art in the place of Conflict”:

​Mediatorship is a vessel of connectivity. Mediatorship connects us to living wisdom that guides the conflict resolution process. Mediatorship engages us in a quest towards wholeness, as we navigate through our conflict and illness narratives. Mediatorship carries us through phases in a process that transports. Mediatorship invites us to travel through passageways, linking each phase of the journey within an integrated framework of conflict resolution.
 
Mediatorship is a metaphor and sacred questing vessel that uses our inner compass to Home In to wholeness. Mediatorship takes us from brokenness to linkedness as we embark on a transformational odyssey. When we enter in to the questing process, activating our inner compass, our mind-body is transformed. Autoethnographic practice develops narrative coherency. This transformative process provides actionable routes for transforming our perceptions. In this way, relational encounters are transformed on the Wheel of Perception by using quest orientation.
 
Mediatorship uses an inner compass to home in to the Holy Grail Way, a sacred pathway that leads us through our conflict and illness narratives; a passageway. We can tune in to living wisdom and awaken our brain using autoethnography as a tool for transformation. By listening to the messages of synchronicities, doors open to higher potentiality. Developing conscious awareness allows us to transcend life’s challenges and awaken to promising pathways.
 
Here is a video that presents Dr. Lisa Miller’s research in her new book, “The Awakened Brain”.

Autoethnography is an emancipatory process where we use our fingers and hands to manumit, writing to set ourselves free. Autoethnographic practice is akin to spiritual journey. As we write, we connect to living wisdom that guides us in a stepwise manner. In The Ritual Process Structure and Anti-Structure, Victor Turner uses ethnographic methods to explore the power inherent in rituals and symbols. Rituals and symbols are used to create liminal states or in-between spaces that allow for transformation to occur. Turner developed the performance theory in anthropology. He also explored ethnography as a performance.

​The Red Book shows his creative process.
https://quote.ucsd.edu/coled/files/2016/06/Turner-and-Turner-Performing-Ethnography.pdf

Autoethnogrpahy can be understood as a transformative performance. When we develop anthro-vision, using the lens of anthropology to gain insights, we experience a form of enlightenment or comprehension of life forces, patterns, and structures. Auto/duoethnographic writing spaces also provide a template for transformation. The Holy Grail Way is a concept that came to me in a dream while I was writing Homing In. My dream, the legend, and a pilgrimage to the Holy Grail in the St. Lorenzo Cathedral in Genova all represent facets of my waking dream process. My writing process provided a template for exploring my dream. It also offered a creative space where I could make connections. Through this creative process I developed a transformative pedagogy to accompany my students. The transformagram pedagogy that I have integrated into my courses at Creighton University and the Valais College of Alternative Medicine provides students with a vehicle for transformation, using narrative means for therapeutic ends. When students engage with their transformagrams they embark on a vessel christened “mediatorship” that transports them to new landscapes of meaning.
Chief Black Elk wrote about his vision in Black Elk Speaks. The Tree of Life that Chief Blackbird describes resonates with The Tree of Life that Carl G. Jung illustrated in The Red Book. There is also a wonderful mosaic representation of The Tree of Life in Otranto, Italy that extends upward to the altar on the Otranto Cathedral’s floor, growing under worshipper’s feet. I designed a stained-glass window with the tree of life in the center of the circle. It is in our living room, reminding me of the Seven Arrows medicine shield and Jung’s illustrations in The Red Book.
The Tree of Life is a symbol stemming from our collective consciousness. It is a symbol that can be understood as an archetype. It roots us in the Earth to strengthen our ability to flourish. Living in/on Earthship requires rooting deeply so to grow-up high. Our symbolic landscapes of meaning allow us to make sense of life in difficult times. The meaning-making process triggers actions that allow us to enter in to cultural performances that transform, transcend, and transfigure lifeforms.
Black Elk’s vision can be interpreted as a warning of Anthropocene and climate change. His vision quest led him to revive Sacred Pipe ceremonies for the spiritual renewal of the Native American people whose tribes had been devastated by Euro-American conquerors.
https://www.siouxreplications.com/extended-museum-articles/black-elks-pipe-and-pipe-bag

Jung had visions of devastation before World War I that plunged him into darkness but ultimately gave rise to his questing process that brought forth his psychoanalytical concepts. The Red Book shows his creative process. 
https://www.theguardian.com/artanddesign/2020/may/29/cg-jungs-the-tree-of-life-1922

Gandhi is yet another important figure who had a powerful vision of social justice. His emancipatory process used the Spinning Wheel or Charkha to resist and overcome the British colonizers. He used civil disobedience and ancient symbols to liberate his people. The Swadeshi movement allowed the Indian people to connect with faith, resilience and self-sufficiency.
https://artsandculture.google.com/story/BAUBNSJPyMyVJg
​

Each vision emerged from a cultural perspective that gave rise to different forms of spiritual questing and liberation through a performance of transformation. These transformational performances can be understood as passageways.
I refer to The Holy Grail Way as a passageway that allows us to walkthrough our conflict and illness narratives. The walkthrough is both a sacred passageway and emancipatory performance. These examples of emancipatory processes all demonstrate different cultural pathways that create a space of flexibility and reflexivity that open to new ways of being in the world. This is how life-o-grams become transformagrams.
Each era has examples of conflicts that play out on the international stage. I pray that the Ukrainian people and their neighbors will find a way to resist the current Russian invasion in an empowering process of liberation. The Serfs were only liberated in 1861 by Tsar Alexander the II in the Emancipation Manifesto. At that time almost 40% of the people were serfs, peasants that were the property of nobility, tied to the land in serfdom.
Manumitting means freeing oneself from slavery. May the process of manumitting continue, overcoming current forms of tyranny, liberating the people, and guaranteeing democratic rights and self-determination. May the brave hearts of the Ukrainian people be supported in tangible and effective ways by the united strength of Western democracies in this current emancipation process.
Emancipatory processes are emerging from our global conflict and illness narrative as we move out of the COVID-19 pandemic. The lines of contention that were revealed during the pandemic have become open armed conflicts in Eastern Europe. The pandemic has played a role in the configuration of conflicts and certain conflicts may even have been accelerated. The performance of the insurrection in January 2021 is an example of anti-structure beating down the doors of political structures like the Capitol. Now we see other political conflicts that are emerging and breaking down borders and challenging national sovereignty in this current existential battle between democracy and autocracy.  

During the period that I was writing my book, I was looking for inspiration to guide my creative process. One morning, while cleaning my keyboard on my computer, gently wiping the surface with a soft cloth before beginning to write, “Heaven is for Real”, a film in my computer files, suddenly began playing. I was surprised how it started playing, mysteriously triggered by my movements when I simply brushed across the computer’s keyboard. It was puzzling, and I saw this as a sign. Why hadn’t another film in my computer been activated?  I decided to watch the film, that also happens to be a Nebraska story, like my story. I listened carefully to the message, wondering what I was supposed to understand.
 
Although I repeat the words in The Lord’s Prayer every morning saying, “thy kingdom come, thy will be done, on Earth as it is in Heaven”, both the “Heaven is for Real” book and film bring the words alive, storying a young boy’s near-death experience and revelations. After watching the film, a second time, I looked at the meaning of the words in the prayer more carefully. This mysterious showing made me ponder the thought-if heaven is for real, then we are called to bring Heaven to Earth like the prayer suggests.
 
The young boy in the film, Colton Burpo, comes back from an illness experience with a memory of sittings on Jesus’ knees and being comforted by Angels who sing to him. He also meets a little girl who explains that she is his sister but was never born into the family because of a miscarriage. This encounter, later revealed to his parents, leads the Burpo family to question their faith in light of their young son’s experience. The story also portrays how Colton tried to explain to his father, a pastor, what Jesus looked like. One day he saw a painting by a young Ukrainian artist, Akiane Kramarik, and told his father that her painting resembled Jesus.
 
The painting is entitled “The Prince of Peace”. It was painted by a young Ukrainian girl with an extraordinary gift. These two children’s stories dovetail, bringing a more vivid vision of heaven and Jesus to Earth. Asking us to question, “What if we lived each day as if Heaven is for Real?”
 
Another story referenced in Homing In, “Proof of Heaven”, written by Dr. Eben Alexander, a neurosurgeon, recounts exploring realms of consciousness with a woman he didn’t recognize when he was severely ill and unconscious. His adoption and reunion story explains that only later, after his recovery, does he discover that the woman on the butterfly wing, that escorted him on his visit to different levels of consciousness, was his sister who had died.
 
Having been adopted, he only discovered their connection after meeting his birth family later in his life. When he finally met his birth parents, he saw his sister’s picture in their home and was able to make the connection. His encounter with his sister brings together forms of connectedness that can be felt, but not fully understood until the veil was lifted in moments of divine timing configured by his adoption and reunion story. Only after his reunion with his birth family, was Eben able to understand the interconnections revealed during his illness experience.
 
The Nebraska story, the adoption story, and Akiane’s incredible ability to paint at age 8, all express the ineffable. When my computer started playing the film, I was called to look and listen more attentively to these stories that bear witness to the mystery of life as well as Jesus’ living presence.
 
These incredible stories inspire radical amazement. We are truly sharing one mind, a consciousness, that links science and spirituality. Learning to trust in the loving God force that takes care of us is an important message that Dr. Eben Alexander brought back. His work confirms that memoires are not stored in the brain, revealing important information about the mind-brain connection.
 
His research explains how prayer can open portals and allow us to experience higher levels of conscious awareness. And also how the placebo effect, mind over matter, can influence health outcomes, even triggering spontaneous remissions and healing. We are all looking for purpose and ways to transform our lives. Wholeness emerges by participating in the evolutionary process and coming in to wholeness, wisdom, purpose, healing, health and deeper meaning. This happens by touching the loving force across the veil and living this life today in a way that allows us to grow and transform into the soul we have come here to become in this lifetime.
 
Listen to Dr. Eben Alexander explain how soul journey can elicit growth, transformation, and understanding. We live in One Universe where the primacy of consciousness that is understood through quantum physics supports true free choice and the becomingness of our soul. “Living in a Mindful Universe”, his recent book, allows us to understand that it is all about healing and becoming whole. Let’s work together to make this world a better place!

​Here is Akiane’s Prince of Peace painting:

I first discovered Yann Arthus-Bertrand’s work when I decorated my mediation service for political asylum seekers in 2001. I chose his photographs to inspire the people that sought out my help. His book “The Earth From The Air” sat on an easel next to the chairs, so that his vision of the Earth could sit with us during the many mediation sessions that I hosted. The beautiful view of a heart shape, configured by lush green plant growth, was one of the photographs that hung on the wall.
 
In 2019, the Yann Arthus-Bertrand came to the Opale Foundation in Crans Montana to speak about his lifework. I was able to listen to meet him in person and then take in the exhibit that showed his many photographs and films. We even brushed shoulders.
 
Having completed my blog series in November 2021. Each blog entry corresponded with a book chapter, providing resources that make Homing In truly a teaching story. I am  nowbeginning a new cycle of blog posts that complement the information shared in the previous blog posts that follow the chapter of my book.
 
Home is a film and book by Yann Arthus-Bertrand. When I was completing my book and adding references from Home to the chapter I was working on, a surprising happening occurred. While playing the film on my computer and going back and forth citing words from the film, writing them into my manuscript, a technological linkage triggered a sudden reading of my book. Suddenly my computer was reading my book to me. Somehow the artificial intelligence was performing a private reading. I was hearing my words and experiencing my book coming alive, not knowing how this was all possible. It was truly incredible, and beyond my comprehension. I just listened in awe, appreciating my words as they were sounded out, spoken through a voice on my computer. I listened as this artificial intelligence read to me, taking in my own words in wonderment.
 
Having ended my Postscript with the Zen calligraphy of Thich Nhat Hahn, “I have arrived, I am home”, I would like to begin this new phase of sharing with the film Home that allows us to contemplate the beauty of our home, and the miracle of life on planet Earth. Let the mystery penetrate your whole being, filling you with wonder.
​
Here is the link to the film Home:

​A vision of The Holy Grail Way was revealed to me in a dream, in the Fall of 2018. My birth parents were visiting for our grandson Nevin’s baptism. The dream came to me on the night before we walked in the Balavaud Alpine pasture where the oldest Larch tree in Europe is rooted.
 
Later, I discovered that the Holy Grail is a treasure in the St. Lorenzo Cathedral in Genova that I have since visited twice. The Holy Grail is also a powerful Arthurian legend that has inspired Western Civilization. It brings together legend, Christian symbolism, and the different stages experienced in mystical life. I have come to understand that the The Holy Grail Way takes us from brokenness to linkedness. Within this framework of understanding, writing to transform relations is a form of narrative repair. We can restore and transform that which has been broken-experiencing wholeness and well-being. Writing emancipates, makes whole, and sets us free, while connecting us to living wisdom.
 
The Holy Grail in Genova was taken by Napoleon. During its transportation, it suffered a break. Later, it was returned to Italy restored. The Holy Grail’s hi-story is a metaphor for restoration and restitution. There is a symbolic connection with my own story. Though the Giveaway Girl was taken away from her birth mother and offered to another family on the sacred alter of life, her place was eventually restored within her biological family circle.
 
As we walkthrough our conflict and illness narratives, we participate in a sacred pilgrimage of becomingness. Storying our process allows us to participate in narrative transformation and narrative repair, as we find our way walking through the Medicine Wheel, making meaning of the different stages of our life. Here, we create an aesthetic pathway by interweaving stories, articles, artwork, films, and photos that incorporated together elicit the Jungian transcendent function.
 
My autoethnographic process grew to become a teaching story that has taken form through my blog posts and website, sharing what I know through this “glovircal” space-the global and local linked together through virtual connectivity. Each blog post is part of a stepwise quest on a glovircal expedition. The quest has become a glovircal pilgrimage, using mediatorship as a vessel of transportation.
 
My Medicine Wheel is an artform that has taken the shape of a story mandala. It has been inspired by Native people’s concepts of health and illness. Designing it has contributed to my health and healing, as well as my self-realization. Movement in the Medicine Wheel is guided in a “sun-wise” direction. Transformation occurs by walking in a “sun-wise” way through the wheel of perception. This transformational process takes us to an inner space that opens to the experience of narrative coherency. On this vision quest, I have been transported to a place on the Medicine Wheel of life where I can see a new vision of living in/on Earthship. From this vantage point, we can see how our sacred vessel Earthship is holding us together in a loving embrace. Behold!

​Here is a picture of the Holy Grail in the St. Lorenzo Cathedral:

​Here are pictures of our trip to Berlin with Jessica:

​Here is a picture of the Basilica of St. Francis of Assisi that I visited in the summer of 2021:

The oldest Larch tree in Europe. A Larch tree with angel wings.

​Rembrandt’s painting, The Return of the Prodigal Son, is an artistic representation of homecoming, forgiveness, and mercy. The Father in the painting welcomes the son with a loving father/mother acceptance. Spiritual journey can take us to a place of homecoming and mercy. As we increasingly become like the father/mother in Rembrandt’s painting, we can receive the Other, bestowing recognition and acceptance on those who home in to our families and other relational circles.
 
But home coming can be understood as more than repairing our family relations. We can grow to embrace home coming on a planetary scale. The Journey of the Universe film presents a New Story about planetary evolution, providing us with a coherent cosmology story. Thomas Berry wrote about how we need a new story that can transform Earth-human relationships. Now Brian Swimme is developing important themes in his series on the Noosphere that supports our process of awaking to cosmic memory that we pass on to future generations through heredity.
 
I have included links to the Rembrandt’s painting, the Journey of the Universe film, as well as an article about the film project. These are resources that can support your own homing in process. As we continue to learn and grow, we participate in the dissemination of knowledge into the future. Like the father in Rembrandt’s painting, we can choose to pass on loving kindness.

Information about The Return of the Prodigal son by Rembrandt:

​Click the picture for more information:

We are unfinished works of art. Each choice that we make, each hard decision, orients our becomingness. The words we use to tell our stories and the images that we draw upon to illustrate our lifeworlds are future forming. Opening the door to new generations is also part of the becoming process. Living is a relational project. We are attracted to new relationships and opportunities for collaborating, finding more desirable ways to be together.
 
Autoethnography is part of an integrated conflict resolution continuum. My book has been an invitation to all my relations to meet me in this dialogical space so that we can explore how to go on together, working through the past so that we can pass on a hopeful future.
As we transform relational patterns, we open to new flyways that are revealed as we fly into the horizon with the hope each sunrise brings.
 
Autoethnography is a form of narrative conflict resolution that offers a dialogical space for intrapersonal conflict resolution. Mediatorship is a vessel of transportation that contains multiple levels of methods and practices spanning from the individual to the glocal. Mediatorship is also the connectivity that we experience while writing, connecting to living wisdom that guides and sustains us on our journey home. When we home in to our hearts, the Way is revealed. And our life-o-grams become transformagrams.
 
With bright strokes of color we fill in the outlines of our Selves, sometimes painting over the initial lines. We use the life forms that nature has provided to inspire our portraits. The colors of each season as well as the different shades of diverse landscapes and waterbeds, all provide a palette to paint our lifescape. Here we map the self-world and the story strands in our narratives, asking “What makes a better storyline?”.
 
Depth psychology and liberation psychology that Mary Watkins refers to as psychosocial accompaniment provides an understanding of how we can walk alongside each other in a form of mutual liberation. The Taos Institute provides a series of podcasts that explains social constructionist approaches. And Sarah Cobb develops narrative conflict resolution that is part of the mediatorship continuum. I have included resources that you can access for your own journey of becomingness.
 
There is an important question we can ask. “How can we bring the unfinished into our storytelling?”.
 
“Unfinishedness is a feature as generative to art and knowledge production as it is to living.”
 
Autoethnography allows individuals to transform their stories into works of art, reinforcing the emancipatory process. But what are the ethics framing the production of stories and how can we reinforce the aesthetic aspects of our story mandalas? How can we show up as works of art?

Here is my article about transformative pedagogies:

Here is a link to Unfinished: An anthropology of becoming
https://www.degruyter.com/document/doi/10.1515/9780822372455-001/html
 
Here is a link to Mary Watkins website that has videos and interviews explaining her approach to psychosocial accompaniment: https://youtu.be/Onyngjgw4lA
https://www.mary-watkins.net/audio-video/
 
Here is a link to the Taos Institute podcasts on social constructionism: https://www.taosinstitute.net/resources/podcasts
​
Here is Sarah Cobb presenting her book-Speaking of Violence: https://www.youtube.com/watch?v=rKRTsKL-29I

Rabbi and scholar Abraham Joshua Heschel teaches about radical amazement by pointing to the ineffable. His life models not just beholding the mystery, but the call to repair and transform the world. He believed that “something is asked from us”. He also said, “some are guilty, but all are responsible”. His lifework testified to the importance of being partners with God. This partnership was central as was his belief that religious diversity is God’s will.
 
As pilgrims, we can discover humanity’s heritage that takes us beyond our individual stories and life histories, to embrace our world heritage. Heschel’s legacy reminds us of the dimension of wonder-the dream of a world redeemed.
 
When my sister Cathy and I converged in a reunion with our birth family before our maternal grandmother died of cancer, I experienced the “ineffable”. Our reunion story has allowed me to cultivate radical amazement elicited by the mystery surrounding our homecoming.
 
This radical amazement is the catalyst for sharing my story with the world. I hope that my readership will be touched by our family’s reunion story in a way that will reinforce their own ability to see the ineffable more clearly in their lives. It is through wonder and radical amazement that we can find our unique way to partner with God, upholding the covenant between God and humanity.  This partnership opens toward a way of wonder filled with gratitude and a sense to serve. In his last interview he says that life is a celebration and that one should live life as if it was a work of art.

​Here is a link to Heschel’s last television interview:

Here is a link to a recent film about Heschel’s lifework.

​When I reconnected with the case worker that accompanied me during my search process, she shared a story with me about my father David, who called her to tell her that he supported my choice to search for my birth mother as well as sharing how much he loved me. That important story was like a “message in a bottle” that found me years after my father’s death.
 
The Nebraska Children’s Home Society has supported my process from being a foster child to searching for my birth parents, supporting me throughout the entire unfolding process. Here is a link to their website: https://nchs.org
 
The book Synchronicity and Reunion presents case studies that develop the theory of a homing in mechanism that guides children and parents separated at birth.

​I have many wonderful memories of being with my father. However, this picture of us in Wyoming, hiking Medicine Bow Peak, stands out. He initiated me by taking me “into the wild” with a backpack and good hiking boots when I was 14 years old. Cathy Hansen and learned about camping, making fires, fishing and cooking our catch, as well as how to endure long hours hiking in the high altitudes on pathways through the Rocky Mountains.
 
Those lessons shaped who I have become and even who my children are today. Cathy’s children all love to hike and ski too. Our fathers taught us to love the great outdoors as they did. They encouraged us to be strong, independent girls. They also believed in us and were convinced that we could carry all we needed on our backs as young teenagers. Those lessons have been invaluable. I am forever grateful for the nurturing, education, and love that I received from my father David Wilson Mossman.

Dialogical space invites healing conversations as well as new relational flyways. “Narrative truth” is an evolving narrative matter. As we transition from life-o-grams to transformagrams, we find new pathways and flyways. As we are storied beings, our stories constitute us. As we grow older, we can creatively choose to develop happy endings, writing enriching chapters in our Book of Life. It all depends on how we decide to write our story mandala, interweaving golden threads and pearls of wisdom or silencing the inner voice that calls to be heard, providing impetuous for the creative process.
As autoethnographic practice evolves into spiritual journey, we give more importance to those storylines that need our attention, touching on the themes that resonate strongly within our heartminds, connecting to our heartfelt stories that often reveal vulnerabilities.
 
Just as Kandinsky asks, “What is spiritual in art?”, we can ask, “What is a better storyline?”
Engaging in healing conversations is a way to work through our life sentences, allowing dialogic space to emerge, as well as offering more desirable ways of going on together. While walking through our life hi-stories we can participate in the meaning-making process, enfolding kernels of wisdom in between the lines as we write to transform our relations.
 
Much like when we watch the alpenglow on the mountain peaks, glowing with the last colors of a day well lived, a life well lived, we can contemplate the generative force of narrative and just how it does matter. The burning fire in our hearts enkindles stories that bring us to completeness. Our deep longing for an ever-better storyline can be understood as a burning desire to find peace and sublimation; the power to transform life history into the art of storytelling.
 
The Pollock-Krasner House and Study Center offers a film depicting Pollock’s method, showing the floor where he painted. Here is the link that shows the artists’ work. I have also included pictures of my visit to their home in the East Hamptons: https://www.stonybrook.edu/pkhouse/

​We beautify our story mandalas when we walk through the medicine wheel of life, transforming our perceptions and narratives. Dancing sacred dances like the grass dancers, we seek wholeness for ourselves, our communities and our planet Earth. We not only honor the four great directions, but the seasons. Each season brings forth a new landscape of meaning and an opportunity to move to a new rhythm, as well as the possibility of personal growth.
 
My family performs as snow dancers on our Alpine slopes in the Winter months in a different kind of dance on the mountainscape, gliding down the slopes with precision. In the summer months we hike alongside mountain flowers that offer colorful bouquets filled with medicinal properties.
On the medicine wheel of life, turned 50 and wrote a performance about Jungian psychology and the archetype of the adopted child searching for her origins. When I found my voice, I found my way. Voix (voice) and voie (way) sound the same in French, indicating a way forward, a pathway. We all search and need to find our place. Belonging is a central theme in my book. Developing my voice as a researcher and author has allowed me to find my place.

​My quest has lead me to a “glovircal” way of living. Global, local, and virtual, connecting with students and my readership using new forms of technology that provide connectivity in a virtual space/place.
Here is a home video of my performance with my good friend Murray in La Tzoumaz at our chapel.

Engaging in autoethnographic practices activates transformational processes. My experience took me on a pathway from a life-o-gram to a transformagram. Beautifying the story mandala allowed Sophia or wisdom to flow through me, guiding me towards narrative concrescence. My life history has been transformed, but even more, I discovered transformational pedagogies that I now use in my teaching. Ira Progoff’s Intensive Journal Methods have offered a proven framework for incorporating journaling into coursework.
Liminal space can be understood as the in-between or entre nous. In this space we can create wiggle room, transitional space that can provide a matrix of relational potentialities. As we enter our journaling sanctuaries with the intention to find our way forward, we can activate the homing in mechanism. Writing to transform our relations brings us to new landscapes of meaning where we can trace new flyways of becomingness. In this liminal space, transformation is engendered. Questing enkindles the pilgrim’s intentions to move beyond Self in search of narrative truths.
 
Jim Harrison a famous American author wrote two adoption stories taking place in Nebraska- Dalva and The Road Home. He describes not only the beauty of the landscapes and wildlife but tells intergenerational stories of families who have lived on the Great Plains of Western Nebraska.
 
Just as the natural environment shapes lifeforms, words are meaning containers that allow us to recollect and transform our narrative truths. Dr. Emoto’s photographs of water crystals show us how words shape water crystals. As our bodies are around 70% water, we can only imagine how words and music fashion and configure our bodily forms.
 
We are all experiencing an acceleration in connectivity. Pierre Teilhard de Chardin wrote about the Noosphere that is an emerging form of planetary consciousness. Here is an article that allows us to better understand this period of great acceleration that we are experiencing as the paradigms of Anthropocene and Noosphere play out in yet another liminal space, acting upon our planetary becomingness.

​From Anthropocene to Noosphere: The Great Acceleration

​Dr. Emoto’s Water Crystals that show how words and music influence form:

Here is a PBS news presentation of American author Jim Harrison who wrote Dalva, an adoption story in Nebraska:

​Here is an article about the Spiritual Exercises of Saint Ignatius of Loyola that presents transformational processes including Progoff’s Intensive Journal Methods: