SECTION 8) LIMITLESS SUMMITS, ENDLESS HORIZONS (Illustration - pixabay.com)
ILLUSTRATION, Catherine Kay Greenup (unsplash.com) QUOTE ht
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SECTION 8)LIMITLESS SUMMITS, ENDLESS HORIZONS
A) Sharing In The Spirit Of The Monarch Of The Sky
B) The Meaning & Symbolism Of KIVA
C) The Philosophy Of KIVA - Keeping Individual Value Alive
D) A Community Of Spiritual Practitioners Who Are Bound By Core Values And Ethics
E) Purpose, Mission And Calling
F) A Place For Pursuing Best Practices
G) Spiritual Care That Expands Benchmarks, Objectives, Outcomes Of The Interdisciplinary Continuum
H) Talking Circle - A Place For Conversations, Always With Respect And Understanding
I) A Place To Share Experiences On The Spiritual Journey Of Healing And Recovery
J) A Community Of Sharing For Those Who Are Assisting Others In Life Transitions
K) A Place For Quiet Reflection And Peaceful Renewal
L) A Place Of Resources For Spiritual Practitioners And Caregivers
Illustration, Catherine Kay Greenup (unsplash.com)
1st Nation – Eagle Feather & Sacred Meaning To The Lakota People
http://www.whitewolfpack.com/2015/03/eagle-feathers-and-sacred-meaning-to.html
The eagle is a winged symbol for the Lakota people. It is the strongest and bravest of all birds. For this reason, the eagle and its feathers have been chosen to symbolize what is highest bravest st
1st Nation – Eagle Feather & Sacred Meaning To The Lakota People
http://www.whitewolfpack.com/2015/03/eagle-feathers-and-sacred-meaning-to.html
The eagle is a winged symbol for the Lakota people. It is the strongest and bravest of all birds. For this reason, the eagle and its feathers have been chosen to symbolize what is highest bravest strongest holiest. An eagle's feathers are given to another in honor, and the feathers are worn with dignity and pride. They are treated with great respect. When an eagle feather is dropped during a dance, a special ceremony is performed to pick it up again, and the owner is careful to never drop it again. An eagle feather is also used to adorn the sacred pipe because it is a symbol of the Great Spirit who is above all and from whom all strength and power flows. Eagle feathers or wings are used in special ways. When they are held over someone's head, it means the person is brave or is wished bravery and happiness. To wave it over everyone present means everyone is wished peace, prosperity and happiness. Each time the warrior earned a feather, he would either wear it (but he only wore a couple into battle) or put it on a pole used for special occasions. Once he had collected enough feathers, they were then made into a headdress. Because each feather had a special meaning, binding them together in a headdress made that Indian headdress even more special. Only the men, closest friends of the warrior, were involved in making the headdress. The Indian chiefs also “earned” each of their feathers. The most prized of all feathers to receive for an Indian headdress was the Golden Eagle feather. Because the Indians saw the eagle as a messenger of God, this feather could only be earned through hardship, loyalty, and strength.
A Community Of Sharing With Those Who Hold A Common Vision
And so it is in The Spirit Of The Monarch Of The Sky, that we are a Community of Self-Discovery and Personal Awakening for fellow travelers who are on a common Spiritual Journey to KIVA (Keeping Individual Value Alive)
An excerpt from "On Sacred Ground" (College Of Chaplains Video, 1965)
Compassionate Spiritual Care
The Gift of Grace
Maintaining presence in the face of suffering, uncertainty and seeming hopelessness is a Gift of Grace
The Grace of Hope
It is from the hand of compassion that
The Grace of Hope may bring light into the dark hours of depression, loneliness and isolation.
The Gift of Compassion
Maintaining Presence is a
Gift of Compassion
Walking with those in their greatest hour of need, is the deepest expression of Compassion for those who are on
The Spiritual Journey to Healing And Recovery
Giving meaning to the moment –
-purpose of pain,
-outcome of faith,
-fellowship of friendship
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1st Nation – Oglala Sioux
Grandfather Great Spirit
All over the world the faces of living ones are alike. With tenderness they have come up out of the ground. Look upon your children that they may face the winds And walk the good road to the Day of Quiet. Great Spirit, Fill us with the Light. Give us the strength to understand and the eyes to see. Teach us to walk the soft Earth as relatives to all that live.
-unknown
http://www.legendsofamerica.com/na-proverbs.html
The Meaning & Symbolism Of KIVA
https://en.wikipedia.org/wiki/Kiva
A kiva is a space used by Puebloans for rites and political meetings, many of them associated with the kachina belief system. Among the modern Hopi and most other Pueblo peoples, "kiva" means a large room that is circular and underground, and used for spiritual ceremonies. S
The Meaning & Symbolism Of KIVA
https://en.wikipedia.org/wiki/Kiva
A kiva is a space used by Puebloans for rites and political meetings, many of them associated with the kachina belief system. Among the modern Hopi and most other Pueblo peoples, "kiva" means a large room that is circular and underground, and used for spiritual ceremonies. Similar subterranean rooms are found among ruins in the Southwestern United States, indicating uses by the ancient peoples of the region including the ancestral Puebloans, the Mogollon, and the Hohokam.[1] Those used by the ancient Pueblos of the Pueblo I Period and following, designated by the Pecos Classification system developed by archaeologists, were usually round and evolved from simpler pit-houses. For the Ancestral Puebloans, these rooms are believed to have had a variety of functions, including domestic residence along with social and ceremonial purposes.[2]
During the late 8th century, Mesa Verdeans started building square pit structures that archeologists call 'proto-kivas'. They were typically 3 or 4 feet (0.91 or 1.22 m) deep and 12 to 20 feet (3.7 to 6.1 m) in diameter. By the mid-10th and early 11th centuries, these had evolved into smaller circular structures called kivas, which were usually 12 to 15 feet (3.7 to 4.6 m) across. Mesa Verde-style kivas included a feature from earlier times called a 'sipapu', which is a hole dug in the north of the chamber that is thought to represent the Ancestral Puebloans' place of emergence from the underworld.[3][4]
When designating an ancient room as a kiva, archaeologists make assumptions about the room's original functions and how those functions may be similar to or differ from kivas used in modern practice. The kachina belief system appears to have emerged in the South-West around A.D. 1250, while kiva-like structures occurred much earlier. This suggests that the room's older functions may have been changed or adapted to suit the new religious practice.
As cultural changes occurred, particularly during the Pueblo III period between 1150 and 1300, kivas continued to have a prominent place in the community. However, some kivas were built above ground. Kiva architecture became more elaborate, with tower kivas and great kivas incorporating specialized floor features. For example, kivas found in Mesa Verde National Park were generally keyhole-shaped. In most larger communities, it was normal to find one kiva for each five or six rooms. Kiva destruction, primarily by burning, has been seen as a strong archaeological indicator of conflict and warfare among people of the South-West during this period.
Great kivas differ from regular kivas, which archeologists call Chaco-style kivas (although Chaco Canyon also features great kivas), in several ways; first and foremost, great kivas are always much larger and deeper than Chaco-style kivas. Whereas the walls of great kivas always extend above the surrounding landscape, the walls of Chaco-style kivas do not, but are instead flush with the surrounding landscape. Chaco-style kivas are often found incorporated into the central room blocks of great houses, but great kivas are always separate from core structures. Great kivas almost always have a bench that encircles the inner space, but this feature is not found in Chaco-style kivas. Great kivas also tend to include floor vaults, which might have served as foot drums for ceremonial dancers, but Chaco-style kivas do not.[6] Great kivas are believed to be the first public buildings constructed in the Mesa Verde region.[7]
Citations
Bibliography
New Feather Village is a place to share common experiences regarding how faith has been a source of strength in meeting whatever challenges we may find during our Spiritual Journey. Fellow Travelers are invited to share personal experiences, uplifting thoughts, pictures, original song lyrics - anything to uplift and encourage one another.
New Feather Village is a place to share common experiences regarding how faith has been a source of strength in meeting whatever challenges we may find during our Spiritual Journey. Fellow Travelers are invited to share personal experiences, uplifting thoughts, pictures, original song lyrics - anything to uplift and encourage one another. We offer an invitation to persons of all walks of life. Our expectation is that all be treated with respect. With that said, this website is not intended to be used as a platform to promote political or controversial points of view. New Feather Village will draw us together in a positive way to strengthen and remind one another that we really can gain strength from each other - to share The Spiritual Journey together!
As Fellow Travelers , we will seek to -
An excerpt from "On Sacred Ground" (College Of Chaplains Video, 1965)
Compassionate Spiritual Care Clinical Applications
The true challenge of the Pastoral Care Giver is to serve in two arenas –
The Clinical and The Ecumenical
The Clinical
-one foot in the hospital, one foot in the church
-blending science with spirituality
-one foot in science, one foot in theology
The Spiritual/Ecumenical
-one foot in medicine, one foot in theology science, ethics
-complimenting mission of, collaborating with work of clinical peers
-pastoral patient interaction: individual/group...
,,,assisting, not in finding solutions, but in gaining understanding to life’s challenges
,,,gaining personal awareness through spiritual reflection and expression
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1st Nation – Oglala Sioux
Great Spirit, whose voice I hear in the winds and whose breath gives life to the world: as I come before You, one of Your many children, I am small and weak; I need Your strength and wisdom. May I walk in beauty; may my eyes behold the red and purple sunset; may my hands respect what You have made; may my ears be sharp to hear Your voice. Make me wise, so I may know what You teach in every leaf and rock. Make me strong, so I may be able to fight my greatest enemy, myself. May I ever be ready to come to You with clean hands and straight eyes, so that when life fades like a sunset, I may come You without shame.
-Chief Yellow Lark was a Sioux Indian Chief in the late 19th century. He translated several Sioux prayers into English.
1st Nation – Oglala Sioux
Hear me, four quarters of the world– a relative I am! Give me the strength to walk the soft earth. Give me the eyes to see and the strength to understand, that I may be like you. With your power only can I face the winds. Great Spirit…all over the earth the faces of living things are all alike. With tenderness have these come up out of the ground. Look upon these faces of children without number and with children in their arms, that they may face the winds and walk the good road to the day of quiet. This is my prayer’ hear me!
Common Core & Code
Common Core & Code
An excerpt from "On Sacred Ground" (College Of Chaplains Video, 1965)
Clinical Pastoral Benchmarks
Pastoral Care extends beyond a softening of the pain from suffering. It is to remind all that they are of worth to their Creator and to their fellowman.
To walk with another during the Journey is to assume a portion of the burden, enough of a portion to bring about a measure of awareness that there are those who understand and that they need not walk the journey alone.
Clinical Pastoral Benchmarks include...
...bringing validation into the lives of caregivers who witness –
- the burden of suffering
- the miracle of healing
...bringing self worth into a painful world –
- the world of the one who suffers
-helping to make sense, find meaning in the hour of pain
...examining the meaning of living, dying and relationship with GOD
...facing challenges of tomorrow, while empowering spiritual growth in the present
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1st Nation – Seneca Proverb
Our plans miscarry if they have no aim. When a man does not know what harbor he is making for, no wind is the right wind.
-unknown
http://www.inspirationforthespirit.com/native-american-wisdom/
Purpose
Purpose
Mission
Calling
An excerpt from "On Sacred Ground" (College Of Chaplains Video, 1965)
Exploring Meaning Within & Beyond The Moment
-Resolving, coming to terms with the past
-Finding joy in recollection
-Cherishing the present and giving meaning to the moment
-Exploring the purpose of pain
-Rejoicing in the outcome of faith
-Receiving the fellowship of friendship
-Embracing the future
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1st Nation - Cherokee
I learn that the lessons of The Spiritual Journeyare given through those who have gone before me.
It is through their Legacy that I emerge as a new Creation.
-Chaplain Michael L. Benedict
Clinical Objective & Pastoral Mission
Clinical Objective & Pastoral Mission
An excerpt from "On Sacred Ground" (College Of Chaplains Video, 1965)
Compassionate Spiritual Care – Healing The Visible Wound (High Tech)
The Continuum of Care measures its application of treatment and recovery in terms of tangible benchmarks and outcomes.
-Evidence Based Outcomes & Measurements (tangible indicators)
-Clinical Diagnosis
-Inter Disciplinary Treatment Plan
-Treatment/Therapy:
Assessment of Response to Treatment
Adaptations of Treatment
-Clinical Recovery
-Support Systems/Relationships...
...medical
...clinical resources to enhance recovery
...ethical commitment to patient care
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1stNation – Cherokee Prayer
Sky our grandfather. Moon our grandmother. Earth our Mother.
I am thankful. We love each other. We are grateful.
-unknown
http://www.manataka.org/page1451.html
Holistic Spiritual Component
Holistic Spiritual Component
An excerpt from "On Sacred Ground" (College Of Chaplains Video, 1965)
-Pastoral Care (Healing & The Spiritual Journey)
-Spiritual Assessment/Diagnosis (significant places, persons, events, belief systems, faith, self awareness)
-Religious Practices (worship, traditions, rituals, observances, commemorations)
-Hope, Life Purpose/Meaning, Love, Life Planning
-Spiritual Recovery Support Systems/Relationships (family, friendships, faith community, clinical providers)
-Personal Commitment to Self Care & Spiritual Wellness
-Faith Community (resources to enhance healing, recovery, self-sufficiency)
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1st Nation – Oglala Lakota Sioux
Praise, flattery, exaggerated manners and find high-sounding words were not part of Lakota politeness. Excessive manners were put down as insincere, and the constant talker was considered rude and thoughtless. Conversation was never begun at once, or in a hurried manner. No one was quick with a question, no matter how important, and no one was pressed for an answer. A pause, giving time for thought, was the truly courteous way of beginning and conducting a conversation.
-Luther Standing Bear
http://www.inspirationforthespirit.com/native-american-wisdo
We achieve our Clinical Objective and Pastoral Mission through the offering of Best Practices in Spiritual Care and Pastoral Support
An excerpt from "On Sacred Ground" (College Of Chaplains Video, 1965)
Heal
We achieve our Clinical Objective and Pastoral Mission through the offering of Best Practices in Spiritual Care and Pastoral Support
An excerpt from "On Sacred Ground" (College Of Chaplains Video, 1965)
Healing The Inner Self (High Touch)
Pastoral Care invites the healing of the soul as well as the binding of the wound. As the Spiritual Dimension of Healing takes place, its influence will become ‘evident’ in the measurement of other indicators of healing across the entire continuum. Such is the real notion of Evidenced Based Spiritual Care Giving. For Healing is Holistic in its nature, with the Spiritual as an essence of the inner self.
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1st Nation – Yokuts Prayer
One With This World
My words are tied in one with the great mountains, with the great rocks, with the great trees, in one with my body and heart. All of you see me, one with this world.
1st Nation – Tribe Unknown - Prayer for Healing
Mother, sing me a song that will ease my pain, mend broken bones,
Bring wholeness again. Catch my babies when they are born, sing my death song, teach me how to mourn.
Show me the Medicine of the healing herbs, the value of spirit, the way I can serve. Mother, heal my heart so that I can see the gifts of yours that can live through me.
https://www.beliefnet.com/prayers/native-american/illness/native-american-prayer-for-healing.aspx
Practitioner & Caregiver Support Groups
Practitioner & Caregiver Support Groups
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1st Nation – Tribe Unknown
Great Spirit, I Am Mother
I was made by You so that the image of Your love could be brought into existence. May I always carry with me the sacredness of this honor.
Creator, I am Daughter.
I am the learner of the Traditions. May I carry them forward so that the Elders and Ancestors will be remembered for all time. Maker-Of-All-Things, I am Sister.Through me, may my brothers be shown the manner in which I am to be respected. May I join with my sisters in strength and power as a Healing Shield so that they will no longer bear the stain of abuse. Niskam, I am Committed Partner: one who shares her spirit, but is wise to remember never to give it away, lest it become lost, and the two become less than one. I am Woman. Hear me. Welal'in. Ta'ho!
-unknown
Compassionate, Holistic Approach
A Compassionate, Holistic Approach for Spiritual Care & Pastoral Intervention –
As Spiritual Practitioners and Pastoral Care Providers, it is our opportunity to blend -
Compassionate, Holistic Approach
A Compassionate, Holistic Approach for Spiritual Care & Pastoral Intervention –
As Spiritual Practitioners and Pastoral Care Providers, it is our opportunity to blend -
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1st Nation - Algonquin
The Great Spirit is in all things, is in the air we breathe. The Great Spirit is our Father, but the Earth is our Mother. She nourishes us; that which we put into the ground, She returns to us.
-Big Thunder (Bedagi) http://www.indians.org/welker/greatspi.htm#01http://indigenouspeople.net/greatspi.htm
New Feather Village will offer a place for
Together, we will look to -
New Feather Village will offer a place for
Together, we will look to -
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1st Nation – Crow
Man's law changes with his understanding of ma. Only the laws of the spirit remain always the same.
-unknown
{For information regarding consultant services, subscriptions, fees, tuition and enrollment, please refer to
Section 15 - Contact Us}
Providing a platform and forum for the Sharing of Evidence Based Articles and Publications, with an emphasis upon Spirituality, Treatment and Recovery.
{For information regarding consultant services, subscriptions, fees, tuition and enrollment, please refer to
Section 15 - Contact Us}
Providing a platform and forum for the Sharing of Evidence Based Articles and Publications, with an emphasis upon Spirituality, Treatment and Recovery.
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1st Nation - Cherokee
This is the Earth, healed again, growing green and blue. I want you to remember this exactly as it is, and then go and tell the people that if enough of us hold this image in their minds, we can heal the Earth and make it like it was a long time ago.
-Grandfather Rolling Thunder, Cherokee Medicine Elder
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