Thursday, June 05, 2025

Praxis and Embodied Experience: Learning by Living in Spiritual Tending

Living What We Learn in Spiritual Tending

Spiritual direction is not just something we think about—it’s something we live with our bodies, breath, and being. Both Ignatian spirituality and many Pagan traditions share this: a conviction that experience is sacred text.

Praxis refers to the integration of theory and experience. The Collins Dictionary defines it as “practice, as distinguished from theory; application or use, as of knowledge or skills.” In religious and educational settings, it means that we learn not just by thinking or reading, but by doing—by living—and then reflecting on that lived experience.

Praxis is a feedback loop: we live, reflect, adapt, and then live again with deeper wisdom. Spiritual companions don’t just talk about sacred presence—they practice it, noticing how it moves through their lives and those they accompany. Praxis is how spiritual companions grow.

In spiritual direction, this looks like noticing what arises in a session, praying or journaling about it, shifting how we hold space, and returning again—more aware, more grounded.

Ralph Waldo Emerson put it this way:

“The true preacher can be known by this, that he deals out to the people his life,—life passed through the fire of thought.”

I’d substitute “minister” for “preacher” here.

Note on language: I use the word minister here to mean someone called to sacred service or care. Spiritual Companioning is a ministry—whether or not one is ordained. If another word fits better in your tradition, use that!

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Embodied Prayer: Moving from Performance to Presence

Our bodies are not incidental to our spiritual lives. They are the ground of spiritual life. Body prayer—whether through breath, movement, stillness, or dance—is one way to engage the Sacred through lived experience, rather than performance.

This might be as simple as bowing with gratitude each morning, walking slowly in silence, or using breath to center before a session.

Betsy Beckman, in Awakening the Creative Spirit: Bringing the Arts to Spiritual Direction, writes:

“Whether we like it or not, we all have bodies. Our bodies carry emotions, memories, wounds, joys, and celebrations…

Nevertheless, as spiritual directors, we might ask the question, ‘Why do we dance?’

…To dance is to open ourselves to a deep wisdom that is beyond us, holding us, binding us together in intricate, energetic beauty.”

In this, Betsy echoes ancient traditions and modern somatic theology. The dance of life is not a metaphor—it’s a practice. A praxis.

Performance isn’t necessarily “bad”; in fact, sometimes we do need to “fake it 'til we make it” in many parts of our lives, and there are contexts where it is absolutely called for. However, the intention in SD work is presence.

The Korean dance troupe from Keimyung University perform the Drum Dance

Mysticism and Embodied Experience

So often, when thinking of mystical experience, people think of the solitary practitioner experiencing solitary one-ness with the divine. Mystical experience can be deeply individual, but it’s just as often communal, embodied, and even ecstatic. In Dancing in the Streets: A History of Collective Joy, Barbara Ehrenreich invites us to remember the power of communitas:

“The self-loss that participants sought in ecstatic ritual was not through physical merger with another person but through a kind of spiritual merger with the group.”

“To dance is to say yes to the sensual nature of life, infused with the movement of the ever-creative Spirit.”

This form of mysticism is rooted in movement, music, ritual, and shared presence—not in escaping the body or intellect, but inhabiting both more deeply.

Mysticism, in this sense, isn’t only a mountaintop moment—it’s dancing with others at ritual, singing in circle, weeping with a seeker. It’s sacred communitas. For spiritual companions, this collective joy is not a distraction from the sacred—it is one of its forms.

 For spiritual companions, mysticism isn’t just an experience to admire in others—it’s a praxis we’re invited into ourselves.

Try It:

  • Reflect on a time when you “learned by doing” in your spiritual life. What did that teach you about God/Sacred/Spirit/self?
  • Try a simple body prayer: Stand or sit. Breathe deeply. Let your hands rise as you inhale and lower as you exhale. What arises as you move? What shifts in your awareness?
  • Recall a time when you were part of a ritual, service, or gathering that felt mystical or alive with spirit. What was happening in your body? What connected you to the others?
  • Consider a body prayer that includes some Robin Wall-Kimmerer readings/quotes (she write rhapsodically about sacred strawberries) and then eating a strawberry. 
  • Or attend a Tea Ceremony.
Consider: Where might your own practice of spiritual direction need more embodiment, more experience, or more reflection?

As always, this work begins with the body, with presence, and with the courage to let experience teach us. Praxis isn’t something we arrive at—it’s something we live, moment by moment, in sacred relationship.

Beloved, you are whole, holy, and worthy.

Rev. Amy

Tuesday, June 03, 2025

Holding the Hour: Structuring a Session in Spiritual Tending

Holding the Hour: Structuring a Session in Spiritual Tending

What actually happens during a session of spiritual direction or companionship? The honest answer is: it depends.

There are rich traditions—especially within Catholic and Ignatian models—that offer formal structures for direction sessions. But those models are not the only way. And while some explorers may arrive ready to talk for an hour, others need silence, art, a focused question, or a shared listening for the Sacred.

This post offers flexible ways to structure a session—not to script it, but to hold it. Think of these as tools in a basket or items on a menu: not every session will use them all, and not every seeker will need the same shape each time. The goal is not to be helpful, but to be present. The structure is not about performance—it’s about hospitality.

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Begin with Hospitality and Consent

Every session begins with welcome—through a warm space, gentle tone, or clear boundaries. But beyond the outer welcome, there is a deeper one: an invitation into shared discernment.

Questions like:

“Would it serve you to begin with silence today, or to talk a bit?”

  • “Is there anything you’re hoping for in our time together?”
  • “Would you like to begin with a grounding practice or go straight into reflection?”

This is where consent-based practice lives—not only in logistics (like touch, time, and confidentiality), but in relational flow. Your presence invites—not insists.

Possible Structures for a Session (Pick One or Combine)

Think of each of these as a possible rhythm for a 50-, 60-, or 90-minute session. Each has its own gifts. You might find one becomes your “home base”—but it’s always possible to adapt or blend.

1. The Open Conversation Structure

Begin with silence or grounding

  • Ask an open-ended check-in: “What’s alive for you spiritually right now?”
  • Follow the seeker’s lead—listen deeply, reflect back, ask evocative questions
  • End with silence, a blessing, or an invitation to continue reflection

Best for: Seekers who process through dialogue and reflection

Watch for: Temptation to “solve” or over-interpret

2. The Practice-Based Structure

Begin with consent around a focus: e.g., lectio divina, journaling, guided imagery

  • Move into the practice, with the seeker choosing pace and depth
  • Allow time for shared reflection
  • End with integration or stillness

Best for: Seekers who want experiential exploration

Watch for: Pushing through discomfort rather than pausing for consent

3. The Silence-Honoring Structure

Begin with a simple prompt or shared intention

  • Hold shared silence (10–45+ minutes)
  • Invite optional reflection or journaling
  • End with spacious check-out: “What would you like to take with you from this time?”

Best for: Seekers familiar with contemplation, or seeking rest and mystery

Watch for: Companion imposter syndrome—remember, you’re not being paid to do, but to be with

4. The Three Movements Structure

 (adapted from many traditions)

  • Remembering: “Where has the Sacred met you since we last spoke?”
  • Receiving: Listen to what’s emerging now
  • Responding: “What is yours to carry forward?”

Best for: Seekers who like rhythm and continuity

Watch for: Treating the structure as a checklist instead of a flow

5. The Discernment Structure

Begin with prayer or grounding

  • Explore a question the seeker is holding (big or small)
  • Use discernment tools (e.g., body awareness, values clarification, spiritual autobiography)
  • End with integration: “What feels clear—or unclear—for now?”

Best for: Seekers in transition or facing choices

Watch for: Rushing toward clarity or feeling responsible for “answers”

What About Imposter Syndrome?

Many new companions wrestle with this question: Why would someone pay me to sit in silence with them?

Here’s the truth: your presence is the container. Your attunement, your trust in the Sacred, your willingness to wait—these are gifts that many seekers don’t have in their daily lives. Spiritual companionship is not therapy. It’s not coaching. It’s not fixing. It is deep, non-intrusive, sacred witnessing.

When you co-hold space for journaling, silence, or art, you’re affirming that their direct experience of the Sacred matters more than your advice. That’s profound.

Choosing Your Default—and Letting It Shift

You may find yourself drawn to one of these rhythms as your “default.” That’s good. Let it be your home—but don’t confuse it with the only path.

Discern session by session:

  • What would most serve the seeker’s relationship with their sacred?
  • Is a shift needed today—more structure, or less? More silence, or more interaction?

Let your care be shaped not by how to help, but by how to honor.

Try It

Create your own session menu. Name 2–3 session shapes you’re drawn to.

  • Which feels most like “home”?
  • Which feels risky but potentially fruitful?
  • Which one might serve a very different kind of seeker?

Keep this menu nearby when preparing for a session, especially with a new explorer. You’re not planning their experience—you’re preparing your capacity to meet them.


Beloved, you are whole, holy, and worthy,

Rev. Amy

Stages of Faith: Invitations, Not Instructions

Stages of Faith: Invitations, Not Instructions

What if the way we make meaning shifts and flows—like tides rather than steps?
The idea of stages of faith can be helpful, not because it tells us where we “should” be, but because it shows us the diverse ways humans experience and explore meaning. These frameworks offer gentle maps—not rating systems—for understanding how we and others might be engaging with spirituality at a given moment.

Rather than labeling anyone or measuring spiritual “progress,” these models invite curiosity. They help us, as spiritual companions, offer invitations and questions that resonate with the way someone is currently making meaning.

Gentle Models, Not Judgment

The idea of stages of faith can be used like a bludgeon or used to denigrate types of meaning-makeing. Some models are deeply infused in the 'white savior' or modernist world views. As with any model, seek out more than one to shake up your assumptions, and stay open to real, lived, experience.

A stage of faith isn’t a rank. It’s not about being more advanced or enlightened. It’s just one lens for understanding how a person—sometimes a child, sometimes an elder—makes meaning, seeks connection, and responds to the sacred.

We move in and out of stages. Life challenges, spiritual experiences, trauma, and growth can all shift how we relate to our beliefs and practices. Even within one day, we may dip into different modes of spiritual meaning-making.

Understanding common patterns can help us walk beside others more gently.

Key Models of Stages of Faith

Fowler’s Stages of Faith

James Fowler’s classic work maps six stages of faith development, from early intuitive experiences through reflective and universalizing faith. His work, based in Piaget’s cognitive development theory, comes from a particular time and culture, but still offers a foundational framework.
📘 Summary: https://deep-psychology.com/stages-of-faith-james-fowler/

Ken Wilber’s Integral Stages

Wilber’s “holonic” model emphasizes how each stage includes and transcends the one before. He charts stages from egocentric awareness to deep transpersonal insight. His work can be especially helpful in understanding post-rational and pluralistic spiritualities. For me, his work opened my mind to the idea of stages as a spiral instead of stair-steps. 
🌀 Summary: https://www.institute4learning.com/2020/02/05/the-stages-of-life-according-to-ken-wilber/
🔍 More detail (in Ken Wilber's words): https://web.archive.org/web/20230606092815/https://www.kosmosjournal.org/article/integral-spirituality-2/
🌱 Reflection blog: abeltaine.blogspot.com/2017/09/thats-primitive-sorting.html

Other Models of Spiritual Growth

There are other helpful models, some drawing from world religions, psychology, and personal development.

Why It Matters for Companionship

When we sit with seekers, these models can help us tune into what kind of meaning-making might be most resonant. For example:

  • Someone in a mythic-literal stage may find comfort in ritual or traditional stories.

  • A reflective seeker might need space to question inherited beliefs.

  • A transcendent stage seeker might speak in metaphor or paradox.

We don’t need to diagnose a stage. But we can listen for how someone makes meaning and offer tools, stories, or silence accordingly.

Trauma and Shifting Stages

People healing from trauma may revisit earlier stages, question previous certainties, or struggle with the concept of “faith” altogether. That’s not regression—it’s sacred work.

Stages of faith models shouldn’t be weaponized. Instead, they can offer us gentle language for being present with seekers exactly where they are, helping them uncover which metaphors, stories, or questions feel life-giving now.

Try It: A Reflective Practice

Choose one of the stage models above. As you read:

  • Ask yourself: What resonates? What doesn’t?

  • Where do you see yourself right now?

  • What invitations might be helpful to someone who makes meaning differently than you?

Remember, these aren’t “levels.” They’re languages. Try to hear what each stage is trying to say about the sacred.

Beloved, you are whole, holy & worthy,

Rev. Amy


For Further Exploration

• Fowler, James. Stages of Faith – A foundational model of faith development, exploring shifts from childhood belief to universalizing faith.
https://web.archive.org/web/20240528184134/http://www.psychologycharts.com/james-fowler-stages-of-faith.html

• Dillard, Joseph (summary). Understanding Wilber’s Developmental Stages – A helpful overview of Ken Wilber’s framework and its implications for spiritual practice.
https://web.archive.org/web/20250315101928/https://www.integraldeeplistening.com/understanding-wilbers-developmental-stages/

• Pursey, Kirstie. The Seven Stages of Spiritual Growth – Clear and simple stage descriptions grounded in self-discovery.
https://www.learning-mind.com/spiritual-growth-stages/

• Gabriel, Roger. The Seven Stages of Spiritual Development – Describes an inward journey of unfolding wisdom through multiple traditions.
https://web.archive.org/web/20240808024230/https://chopra.com/blogs/personal-growth/the-7-stages-of-spiritual-development

• Beltaine, Amy. That's Primitive Sorting – A personal reflection on how the Wilber model supports multi-tradition spiritual growth.
http://abeltaine.blogspot.com/2017/09/thats-primitive-sorting.html

• UUA Tapestry: Stages of Faith Development – Introduces a poetic, metaphor-based framework used in Unitarian Universalist formation.
https://www.uua.org/re/tapestry/youth/wholeness/workshop2/167602.shtml

Finding Your Feelings: Wheels, Maps, and Gentle Curiosity

Finding Your Feelings: Wheels, Maps, and Gentle Curiosity

Some of us grew up with a rich vocabulary for feelings. Many of us didn’t. Whether because of family culture, neurodivergence, trauma, or lack of modeling, naming our emotions can feel like deciphering a code. That’s where feeling wheels come in.

A feeling wheel is a visual tool that maps a range of emotional states—often moving from basic or strong emotions at the center outward toward more specific or nuanced ones. Like a compass for the heart, it can help us find our way when words—or self-awareness—feel out of reach.

This post invites you into a gentle practice of identifying your emotions, with care for the ways trauma, numbing, or overwhelm may shape your access to feelings. It includes tools you can use for yourself or with others, and introduces the powerful connection between feelings and needs.

1. What Is a Feeling Wheel?

Feeling wheels or emotion maps present language for emotions in a circular format. Some organize emotions by intensity or family (e.g. anger, sadness, joy), while others show how complex emotions arise from combinations of simpler ones. These maps aren’t prescriptions, but invitations—to notice, name, and explore.

Here are a few to try:

Try printing one out, saving it to your phone, or drawing your own simplified version.

2. Ways In: How to Get to a Feeling

Not everyone starts with the same access point. Here are a few gentle ways in:

• From the Body:

Start by noticing sensations:

  • Is there tightness? Where?

  • Any temperature, movement, or stillness?

  • What metaphors arise—like a weight, a flame, a fog?

Use these as clues. A clenched jaw might lead you toward anger. Shakiness could point to fear. A heavy chest might hint at grief or overwhelm. The body often knows before the mind can label. You might want to use this chart to color in where you notice feelings arising in your felt sense in your body. https://www.aboutkidshealth.ca/globalassets/assets/superkidz-pain-assessment-body-diagram-age-4-8.png?width=356&quality=60

• From a “Weak” or Known Feeling:

Maybe you’re sure you feel irritated but that’s all. Try finding that word on a wheel and tracing inward to a core emotion (like anger). From there, spiral outward again—does it feel more like frustration, resentment, annoyance, rage?

This helps us name with more precision—and precision can open more possibilities for care.

• From a Strong Feeling Toward Nuance:

You may know you're sad, but is it grief? Loneliness? Disappointment? The outward movement from a core feeling to its textures can build emotional literacy—and help others respond more compassionately.

• From the Situation:

What just happened? What does that event usually stir in you? Was a value or need impacted?
This can help triangulate a feeling even if it doesn't show up clearly in the body or mind.

3. When Feelings Are Hard to Reach

If naming a feeling feels dangerous, blank, or overwhelming, you’re not doing it wrong. Many trauma survivors have learned to disconnect from emotion in order to stay safe. Numbing, freezing, and emotional dissociation are wise adaptations—not failures.

Here are ways to approach gently:

  • Use metaphors or images instead of emotion words. “It feels like a storm, a locked box, a fog, a wild animal.”

  • Start with sensations or colors. “It’s red and tight,” or “it’s cold and far away.”

  • Let silence speak. Sit with a feeling map without demanding answers. What arises in stillness?

If you’re working with someone who has trouble naming emotions, ask:

  • “If your body could speak, what would it say?”

  • “Is there a color or weather pattern that matches this feeling?”

  • “Do you want me to help offer some guesses from the wheel, and you can say yes, no, or maybe?”

Go slow. Let the relationship—and the nervous system—set the pace.

4. Feelings Point to Needs

A core insight of Nonviolent Communication (NVC) is that feelings are messengers. They arise from whether our needs are being met or unmet. Anger might signal a need for fairness or respect. Sadness could reflect a need for connection, or rest. Joy may signal a need being beautifully met.

Once you name a feeling, try asking:

  • “What might this feeling be protecting?”

  • “What is it longing for?”

  • “What need is behind this?”

When we move from I feel frustrated to I need clarity and collaboration, we move toward empowered and compassionate choice.

NVC offers its own list of needs to pair with your feelings work:
https://www.cnvc.org/training/resource/feelings-inventory
https://www.cnvc.org/training/resource/needs-inventory

Try It: Practices for Feeling Discovery

  • Wheel Check-Ins: Choose a wheel and do a 3-word check-in each day. Build a habit of emotional mapping.

  • Reverse Engineering: Take a recent moment and ask, “What was I feeling?” Use the wheel to explore alternatives.

  • Feeling + Need Journaling: Choose one feeling, then name one possible need underneath. Even if you're guessing, notice what clarity or tenderness arises.

  • Body-to-Feeling Walk: Go for a walk and tune into your body. Then consult a wheel when you return. What emotions might have been moving through?

Beloved, you are whole, holy & worthy,
Rev. Amy

For Further Exploration

• Rosenberg, Marshall B. Nonviolent Communication: A Language of Life – A foundational guide to identifying and expressing feelings and needs in ways that support connection and choice.
https://www.cnvc.org/training/resource/nvc-book

• Levine, Peter A. Healing Trauma: A Pioneering Program for Restoring the Wisdom of Your Body – Gentle somatic tools for those with trauma who may be disconnected from emotional awareness.
https://www.traumahealing.org/healing-trauma-book/

• Atlas of Emotions – A project by Paul Ekman and the Dalai Lama to map emotional experiences. Interactive and visually engaging.
https://atlasofemotions.org

• Therapy Aid Resources: Feelings Wheels and More – Downloadable PDF tools and worksheets for feelings identification.
https://therapistaid.com/therapy-worksheets/emotions/none

Excerpt from "Gift to Listen, Courage to Hear"
“Honoring the feelings of the person speaking is the most important aspect of the holy art of listening. Honoring the feelings of others helps them not just be heard but also feel heard. While there are no magical listening techniques that are universally effective, there are some simple things that you can do in your listening that will help most people feel listened to and heard. The first of these is listening to and learning from your own feelings. This is where soul listening begins.“
And
“Being in touch with all of your feelings is vital to healthy communication for four reasons: 1) it enhances your ability to engage others with language appropriate to their need; 2) it provides signs and markers to guide you through rough conversations; 3) it keeps you from absorbing other people's feelings; and 4) it minimizes the likelihood of projecting your feelings onto others.“

“Even when you are out of touch with your feelings, they have an unconscious impact on your communication. Unconscious feelings  influence what you say as well as when and how you say it. And they influence your role as a listener, how you receive and interpret what you hear from others. When you know what you are feeling, you can make conscious choices about how you listen and how you interpret what you hear. When you know what you are feeling, you can assess more easily if your response to the other person is about what he or she is saying or more about some feelings you may have.“

Feeling language vs intellectual language:
“When one person is speaking from an emotional or feeling place and the other is relating from an intellectual or thinking place, it is hard to make an interpersonal connection.”
And 
“ There are a few ways to distinguish feeling-based language from intellect-based language.” ... “ when most people are using the interpersonal language of feelings, they use feeling words such as angry, confused, disappointed, sad, hurt, glad, happy, thrilled. Sometimes, however, feelings may be expressed in words that appear to be intellect-based. For example, in the statement "I don't know what to do," the word know appears to be intellectually based, but it may more accurately be a reflection of the emotion of fear that accompanies confusion and uncertainty. 
Intellect-based interpersonal language is often characterized by efforts to explain and understand experiences, give advice, solve problems, and rationalize experience. Typical words and phrases used in intellect-based interpersonal language include understand, clear picture, what you/we need to do, what is the plan?, what do you mean?“