Module 18 - Part 2: Companioning Spiritual Independents

5/13/2018

Welcome to Module 18!

This is the second part of our module exploring the research and findings of Elizabeth Drescher in Choosing Our Religion. Your REs will be praxis based. We will explore in depth how we can best understand and support (and offer spiritual guidance to) individuals she identifies as Somes, Nones, and everything in-between who represent the changing American spiritual/religious landscape.

Download the module here:

http://www.awakenedliving.com/SGTI/Module18.pdf

Group Conversation Area

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Please try to post module-based questions here, rather than sending us a separate e-mail. It will be easier to keep Q & A in one place, so everyone benefits. Of course, if you have a question of a more personal nature, please e-mail us.

We hope you will check in once each week to let us know how you are doing and to connect with your classmates.

Let the conversation begin! We welcome your thoughts and look forward to chatting it up with you!

"Thus, "raising consciousness" is a personal aspiration for many Spiritual Eclectics,
as well as a goal to pursue in society at large."
John Mabry

14 Comments

Jeffrey Phillips

5/19/2018 08:43:50 am

RQ (Mabry and Lundy).

Mabry and Lundy compassionately and persuasively argue that "spiritual eclectics" and "spiritual independents" need empathy, kindness, acceptance, and community because they have often experienced the opposite in their "traditions of origin" - or fear they would if they were to "come out" and share their real feelings and thoughts within their traditions of origin. They need a safe place, a safe space, a safe person with whom they can take their time and unpack the hurt, the questions, the struggles, and the social and personal knots they are trying to undo. They need to find a vocabulary and set of concepts on which to hang their experiences and somewhat amorphous thoughts.

Just yesterday I was talking to a 14-year-old girl and her mother about the daughter's coming to terms with how she doesn't fit in to her evangelical youth group. She said that she dared one day to tell them that she doesn't believe in God, or perhaps "maybe" doesn't believe in God. Their response was to tell her that they would pray for her so that she would be led back to belief in God. She was wise enough, with her mother's help, to see that her genuine beliefs, honestly and bravely spoken, were not being respected by the group, and that they saw her more as a "problem to be fixed" than a fellow human being with a heartfelt view.

Being fourteen, she is conflicted about what to do next. Her mother asked her at least twice, "Then why do you go to church?" At first, all the daughter could answer is, "I don't know," but then gave a more honest response, "Because I don't want to disappoint Aunt Ellen" (who had been taking her to the church for a number of years). Interestingly, the daughter also said, "Because the people are so nice!" which reminds me of statements made by the Nones in Drescher's book who came out of mainline Protestant churches).

All this is to make Mabry's and especially Lundy's point that the number is spiritual "eclectics" and "independents" is on the rise, and that they very much need knowledgeable guides who are also non-judgmental, patient, empathetic, and willing to walk the path with these folks, encouraging them to carry on.

Can two be a community? I think the authors are right that Nones, etc. are seeking community because I think we are all seeking community. However, if they are feeling "cast out" of their traditions of origin, perhaps the seeker-guide session can be a "community of two" - at least for now, until the person connects with others on the Internet or in a more traditional "good enough" community.

By the way, I really like Mabry's concept of the "good enough" community. People sometimes expect perfection or near-perfection from spiritual communities, and, of course, end up disappointed by their unrealistic expectations. They eventually leave, thus giving up the very real benefits of the less-than-ideal community. I'd like to think that there is a "good enough" spiritual community for almost everyone. We haven't talked much about the Unitarian-Universalist family of congregations. I served a UU church for two years as a student minister, and have had many other good experiences with them. They seem to be wide-open and accepting of each person's spiritual journey (or the personal journey that is more "rational" than "spiritual"), while providing warm-hearted and justice-seeking community and meaningful ritual. I'm sure there's no "perfect" UU congregation, but, as spiritual communities go, I think it might be a good place for an eclectic/None/independent/SBNR to check out.

Jeffrey Phillips

5/19/2018 07:15:19 pm

RQ (Kumar)

She refers to herself as spiritually "floundering," "confused," and "homeless," but, at the end, it seems that she is more spiritually content and at peace. In fact, she says that, although her search does not locate God, she does find a "home" in her insight that we are all the same because, according to Kumar, we all want the same thing. This sounds like spiritual wisdom to me. How lost is she?

I also wonder why she does not translate this to "finding God." She says that, as a Jain, she is "hardwired" to be open-minded, so why can't the mind be open on the basic question of who/what God is? She starts with "God," but doesn't define the object of her search, or consider how she might have found it inadvertently. Why do Kumar and others define "God" so traditionally that not only do the well-known traditions get ruled out as having something to offer, but so do the "fringe" spiritualities that she explores, as well as her own experiences of spiritual wisdom ("we are all the same")?

I am troubled that not one of the many requests she took to John of God included petitions to end war, poverty, or global warming. Really??? Health, happiness, love? These are good things to ask for, but they sound personal and selfish - ego-bound, in fact. If "we are all the same" means we all want things just for ourselves (and to hell with the needs of the world), then I'm wondering what kind of wisdom Kumar discovered.

I'm also troubled by "down deep we're all the same." I know it's a popular sentiment, and in some ways it's true, but in other ways, our differences are real and can't - or shouldn't - be ignored. Gender, race, religion, age, income, sexual orientation - these all make us the unique people we are, and shape the spiritual paths we each take. Remember the four quadrants!

As spiritual guides, I'm sure we will hear all kinds of spiritual narratives, including those like Kumar's. Some things we hear will enchant us; others will challenge our ability to respond with compassion. Withholding judgment and listening with appreciative curiosity will be a challenge - at least for me! However, growth in the seeker can only come about within a trusting, empathetic relationship with the guide. I will work on that!

Jeffrey Phillips

5/20/2018 08:55:18 pm

RQ (Drescher, Chapt. 4).

Human beings are at least two things by nature - spiritual and communal. Drescher does us all a favor by showing us how, as traditional religious institutions become less popular, people are still finding their way to communities in which they explore and express their spiritual lives together.

I am a baby boomer, and didn't use a personal computer until I was in my thirties. I do not intuitively "get" virtual communities as younger people do. But I do realize that these two trends - Nones and connecting on the Internet - have been with us for a while, are having profound impacts on the face of religion in America, and are trends that will only grow stronger. As churches like mine struggle (mostly unsuccessfully) to argue for a role in people's lives for more conventional faith and to "get butts in the pews" (and dollars in the plates), I am grateful for Drescher's candid assessment because it is true (even if I don't like it), and because it tells us what's going on in the personal and social lives of the people who will come to us for spiritual guidance.

However, I wonder when Nones connect with each other how much of the spiritual content of their connection is made explicit. I wonder if, when they meet, online or otherwise, they really take the time to find language and ritual to reflect in a conscious way on how their daily lives, questions, and "spiritual" experiences connect with transcendence, holiness, and the sacred. Or do they just get together on a friendship basis? If it's the latter, I don't think they're being less spiritual than people who go to church since, in my experience, churches (at least liberal ones) are often the last places where people talk about God (ironic, but true!). I'm just hoping that, as "organized religion" fades away, somewhere in society people will still seek and find language, symbols, myths, and ritual that help them engage Ultimate Reality. I still think it takes robust institutions to do that, but, if they are not to be anymore, I have to hope that our species' innate hunger for the holy will compel new forms to emerge via new technology. Drescher's third chapter hints at what some of those might be.

I don't get "unaffiliated affiliations" and "loose affiliations," but know that I need to accept that this is how many people live, and that it is probably the only way that the richness of spirituality will be bequeathed from one generation to the next from now on. I just think there needs to be some leadership and intentionality (and structure even?) to these emerging (formless) forms if they are to be successful and enduring for longer than fifteen minutes.

Will they be inclined to any deep exploration of Buddhism, Hinduism, Christianity, Islam, Judaism, etc., or will they be so afraid of becoming calcified into an oppressive institution that they will dismiss thousands of years of human wisdom and boil it all down to the latest platitude offered by Marianne Williamson? (I read a few of her quotes recently, and, if that's the best she has to offer, I think I'll stick with Rumi.)

I am not surprised that None (and Atheist and Humanist) groups are hard to start and keep going without having them split into factions - not only because Nones are intrinsically allergic to organizational commitment, but because starting ANY group is hard, and keeping it together, with all the different personalities and agendas, is even harder. Welcome to my world! I've been a PTA officer, too, and it wasn't pretty. Sometimes I wonder when people say they don't like organized religion, if it's the religion part of the equation, or the organization part they don't like. Joining things - and staying joined to them - is HARD, whether it's work, political parties, or condo boards (especially condo boards). Someone commented at a clergy meeting I attended recently that seminaries teach everything well, except the thing ministers need to know the most about: building and sustaining healthy communities.

I am really enjoying Drescher's book, and looking forward to the next chapters.

Jan for Jeffrey

5/25/2018 02:08:38 pm

RQ (Drescher, chapt. 4).

The RQ says it all: "You will likely companion individuals who fit this description more than other religious seekers we have studied." Yes, and this is why the interspiritual approach is important as it defines the spiritual path broadly enough to include all explorations and experiences of holiness - even those that do not fit "traditional" categories. The reality described in the question also explains why it is important that the world have spiritual guides trained with an interspiritual outlook. Could someone trained in Christian-based spiritual direction be open to the "4 F's" of spirituality expressed by people who have given up on "traditional" paths? Maybe, but I think it would take a lot of translation and adjustment on the part of the spiritual director.

It is not my path, but I have no doubt that Drescher is exactly right: this is how an increasing number of people today live the spiritual life. And if they say it's of value to them, then it must be, and it must therefore be taken seriously by the spiritual guide.

This is how I would describe Drescher's "qualities" that define meaningful spiritual experiences of Nones (p. 119):

* Relational. Most, though not all, of the experiences and practices involve self and others - self in meaningful relationship to others. Not much isolation and solitude in this crowd! (I wonder if something is missing when you avoid solitude....)

* Embedded - found in everyday life, not on "high holy days" or in dedicated-use "sanctuaries." Food, kitchens, nature, work, family, gardening, friends, shopping: this is where and how the Sacred is encountered.

* Incarnational. These practices are in the body, not the head. They are felt (emotionally and physically), "caught" rather than "thought." Concepts and theories are replaced by the five senses and the viscerally experienced sadness and joy of the human heart. Gut level, childlike, simple, right in front of us.

* Provisional. Everything's subject to evaluation and revision, depending on changing circumstances! It's the Buddhist doctrine of impermanence again. The future is open, not closed. How refreshing! As we say in the UCC, "God is still speaking," (notice the comma). Yesterday's dogma and creeds are not likely to work today. Truth is unfolding and evolving as the universe unfolds and evolves.

* "Dynamic over time yet coherent within identity narratives." I'm not sure what Drescher means by this, but it might mean that there are twists and turns to each person's story, but, as they are transparently acknowledged and expressed in the individual's core story, the entire narrative is "true" - kind of like how the totality of a novel is "true," despite (or because of) a jagged plot. For example, a seeker might say that she grew up a Fundamentalist Christian, spent time as a Buddhist, but is now an Agnostic None. The story doesn't seem to cohere, except that it does because it is told honestly, and by way of a sequence of events in which one thing leads to another.

* Transformational. Nones' practices are not trivial, or "religion lite." They are life-fulfilling and life-saving, irreducible and irreplaceable.

* "The Power of Now." "Being None" is the chapter's title, "being" meant in an ontological sense. But the word might be taken in a temporal sense: joy experienced in the here and now ("being"), rather than delaying spiritual gratification today in hope of earning a better spiritual reward in the future.

So far, none of the Nones interviewed have mentioned "heaven." A spirituality unburdened by that belief can be fully present in the Now, as Tolle calls it, not concerned about the punishment/reward system of heaven/hell theology. More traditional paths emphasize modesty and moderation when it comes to the now: moderation now in exchange for ecstasy later. I prefer the None's "ecstasy now" spiritual model, foretold long ago by that blessed saint Mae West, who said, "Too much of a good thing can be wonderful!"

rebecca rosher

5/29/2018 05:44:51 pm

RQ:1
There is a theme that seems to be emerging the more I have glimpses into the world of spiritual independents. These themes resonate deeply with me, as I find myself often having shared feelings and thoughts. The strong desire to remain independent is a pattern that seems to come up repeatedly. Spiritual independents are forging their own way through the journey of the discovery of the Divine. Collectively, spiritual independents independently accept and reject notions of the Spirit to define their understanding of God. The don’t conform typical dogmatic paradigms that are often affiliated with traditional religions. And, they are often deeply convicted around how their actions are aligning with their understanding of the Divine and/or religion. When looking at a spiritual companion through the lense of the spiritually independent, taking these patterns can mean several things. Initially, the ability of the spiritual guide to listen and to ask questions, and listen carefully. If a spiritual independent has taken the time to explore their understanding and relationship to the Divine and religion, there is a possibility that the spiritually independent seeker will be able to delve deeply into further questions and/or explanations with a spiritual companion. Because those who are choosing to be spiritually independent have not systintectly identified with a set of religious norms, asking and listening to the spiritual independent explain their relationship with the Divine can be a deeply rewarding conversation. After all, we all want, at some level, to share our stories. And this is an ideal opportunity for a story to be shared, while having deep impact and foundational understanding. Providing space-intellectual, emotional, and possibly physical can allow for the needed neuro and emotional connections to be created for the spiritually independent to identify and establish their own spiritual journey. Additionally, coupled with this safe space of listening and deepening, a deep sense of acceptance of the seeker is necessary. There is an understanding that we are all on a path, and acceptance of one's journey is important, from all perspectives within the sacred conversations between spiritual companions.

RQ2:
What a delight, the video to describe the journey that Kumar has experienced! I loved her humorous approach, her extreme transparency, and her ability to not have a final solution- but to be engaged in the process of searching. I appreciated her desire to begin her search on the “fringes” of spirituality, rather than mainstream, and her commitment to a non-absolutist and open mind process as her journey unfolded.
When I think of Kumars story, and envisioning how it can benefit my own understanding of someone who might be on a similar journey, I am thinking of delight. I found her story easy to delight in, as it is exciting to share in someone who is experiencing the joys and pains of their own spiritual uncovering and exploration. In each of our own stories (well, in at least my experience), we have uncovered baggage as well as experienced joys when understanding, defining, and experiencing God. And that, there is a shared understanding that when searching, there is an excitement when a new truth unfolds or manifests itself. The wonder of the mystery that is experienced brings a flurry of new thoughts and feelings, and there one thing but to do when someone is experiencing that….to experience it with them, and find joy in their newfound experiences. And share their grief as they dismantle their previous understandings.
I was struck, when Kumar shared her story, at her proclamation of non-absolutism and open mindedness. These traits embody a continual process for me to strive to approach. And, I was a wee bit jealous of her training to have this be her foundational approach, rather than my skepticism, when attempting to experience her own exploration with God through her search on the fringe of religion.

Jan

5/31/2018 09:16:05 pm

Becky, I am delighting in your delight! This heart-mind set of delight, I believe, is so important in spiritual guidance situations, especially with Spiritual Independents. This phrase of yours, "Collectively, spiritual independents independently accept and reject notions of the Spirit to define their understanding of God," grabbed me. It's so very true and SIs would delight in this, I believe.

What I am hearing you express is what the Buddhists call "sympathetic joy" and it is a wonderful practice and virtue; that we can be happy for others with their success. We can also practice sympathetic joy just as you have demonstrated here. You held Kumar in high regard (seeing her wholeness rather than fragmentation) and could see how her spirit was enlivened by this independent journey. Even though she had difficult periods, you can see how she holds the entire journey with a sense of delight and gratitude. You (we) can do the same thing with a seeker. I often find myself smiling (slightly!) when an SI tells me about her journey. Even if she is struggling a bit I know the struggle is actually good and evidence that she is following her heart and spirit.

And you use two great words when it comes to SG: wonder and mystery. If we can hold onto those, we are doing very well.

rebecca rosher

5/29/2018 06:03:44 pm

RQ3-5
I find Drescher’s data collection and reflection on spiritual independents refreshing, straightforward, remarkably refreshing and seemingly accurate. The individual journey that each participant who is on the “spiritual but not religious” path is inspiring, incredibly individualist, and has interesting spiritual effects on the way religion and spiritual paths and communities are crafted in the future. The deep connections that are searched for, the intertwined actions and spiritual searching, and the disinterest in existing religious communities are all equated with spiritual nones. Additionally, the tangible experiences that take on a divine component; experiences with pets, shared meals and drinks, deep conversations, and reactionary justice movements all provide a new approach to traditions that have can take on Divine reference points.

Nones also appreciate and respond to a variety of prayer formats, however, prayer does not seem to be a requirement to practice spiritual independence. Praying, not as an act of request, but as a place of being seems to be something that holds common threads with spiritual independents. The lack of a clear definition of prayer, but the intentionality behind prayer is necessary to accept with working with those who are spiritually independent. As with most None traditions, there is an acceptance of a wide definition of concepts, and prayer is no exception. The usage of meditation, mindfulness, labyrinths, and even contemplative liturgy is practiced and utilized, however , not in a manner that is repetitive and dogmatic. There seems to be a deep level of creativity and flexibility when addressing prayer. There is almost the ability to redefine what prayer is, and what it can be, in the eyes and minds of the Nones.

When working with spiritual independents, asking what their practices are for getting in touch with their inner self? How the access the Divine, and how Nones practice prayer. They may be receptive to some new contemplative forms of prayer, and might be interested in adapting prayer to their own spiritual desires and journeys.

Jan

5/31/2018 09:26:51 pm

Another excellent reflection, Becky. In terms of working with SIs, I would say that one of our earliest conversations should be around language, terms, etc. so that we are on the same page with them, and not using words that don't mean anything to them, or push their buttons, or cause harm (or even expectations). It's an interesting conversation to have with a seeker; just a "let's lay it out on the table" kind of conversation. More delight!

Barbara Buckley

5/30/2018 02:02:05 am

I have really enjoyed all that I have read.. Dreschers research is fascinating and her inclusion of so many personal stories in her writing was great. I felt like I “recognized” many of the people she interviewed, having heard similar comments over the years, even from people who were regular participants at my church. I appreciated the conclusions she reached about the substantive nature of the spiritual paths of many of the NONEs. Overall the readings help me to hold the legitimacy and meaningfulness of this path in a new way.

The path is not necessarily a matter of wandering, or even “seeking”. Some SIs have indeed claimed their spiritual home. My task as a guide may be to support them in honoring and celebrating their individual path, knowing they are not alone.

Jan

5/31/2018 09:30:27 pm

Barbara, lovely. So glad to know that Drescher's research and especially the stories touched you. It's interesting that it was almost as if you had heard some of these stories before. I had the same sense. It takes me back to Joseph Campbell and the hero's journey - the heroine's journey (more like Estes advocates in her studies). There are common threads here and we are wise to notice them so we can be fully present to all who come.

And something we really haven't talked about yet, what if WE are a None or SI or Agnostic? How does this impact our journey with others who are very similar?

Jeffrey Phillips

5/30/2018 07:30:11 am

RQ (Drescher, chapt. 5).

The important thing to realize is that there are no universally accepted definitions or understandings of "prayer" or "praying," presenting a wonderful opportunity to explore this with each seeker if she or he is interested in doing so. The concepts and practices are as varied as the people we will see.

It is also important to remember that, for some seekers, the word will be so closely associated with bad memories of spiritually abusive situations that she may not be interested in exploring it at all, or, if she is, only with great care and sensitivity on the part of the guide. On the other hand, the guide should not assume that because the person self-defines as agnostic, SBNR, spiritual, independent, not affiliated, or even atheist, he does not have some understanding or practice of "prayer," or want to explore that. The bottom line is that all assumptions should be banished, and the guide should enter into careful listening with mind and heart to each seeker's unique inner desires, beliefs, practices, and terminology. What's the term? "Warm-hearted curiosity"? "Appreciative inquiry"? Whatever the term, checking one's own prejudices and preconceptions before each session is required.

I really appreciate a broad understanding of prayer. I wish more people were willing and able to expand traditional definitions of traditional religious words and concepts so that they could find ways to make these words work for them. If they did, maybe they wouldn't feel so shut out of "organized religion," and even be able to enter into it.

I was most impressed by the testimony of Alicia (pp. 176-78). Though she does not believe in God, she is nonetheless able to enter into group prayer at work and with friends and family without feeling hypocritical. What allows her to do this is a highly self-aware redefinition of the concept and practice, which includes a deep appreciation for the personal and communal benefits that can come from it. That she does not "cut off" from something she cannot agree with in its traditional form (thus cutting herself off from the people who do it), and that she does not feel the need to explain her inner process and thoughts to those she prays with, is evidence of a person who is comfortable in her own skin and does not lead with her ego. I like her summary of her approach (p. 177): "It's secular-spiritual." She is comfortable that what she is doing is understood as something completely different by those who are doing exactly the same thing. She is a highly evolved, mature spiritual being!

Jeffrey Phillips

5/30/2018 07:32:32 am

RQ (Drescher, conclusion)
I don’t know that my understanding of nones/spiritual Independents has changed, but it has expanded. If it has changed at all, it might be in that I had believed that a lot of them believe in “God,” but not “organized religion.” I get the sense from Drescher that most of her research subjects do not believe in God at all – however the word is defined. If so, then we are indeed living in a very new religious landscape, one in which it makes little sense for people representing religious institutions to try to get SIs back – a point Drescher makes in her fine conclusion. They are not only “None;” they are “Done.” None AND Done.
My understanding has expanded in the specificity and vitality of the spiritual lives of Nones. First, specificity. They are none and done for a variety of reasons, depending on their specific background. They are allergic not only to institutions, but to labels – at least religious labels – and sometimes to commitment in general. Many of them have grown up in a time when “community” doesn’t require being in the same building (or even the same town or country) as others, or belonging to an “organization” with longevity, traditions, a constitution, by-laws, officers, mission statement, and budget. The story of “Jack” (pp. 31 ff.) confirms my suspicion that there are a lot of Nones among the Somes, who are not sure what to do about it. Lastly, there are a cornucopia of beliefs, practices, and self-definitions for these folks.
As for vitality, there’s plenty of that, too. I am impressed by the sincerity, intentionality, and self-awareness of the Nones in terms of their spiritual practices: family, friends, food, Fido, prayer, etc. Each story was inspiring. It supports a deeply-help conviction of mine – that human beings are incurably religious (or “spiritual,” if you prefer). You can change the forms, the object of devotion, the labels – and still you are left with a species that is “hard-wired” to wonder, feel, aspire, desire, and affiliate with those who share that inclination.
Which brings me back to “organized religion.” I’ve felt for a long time that if institutions go away, new ones will take their place, populated by the very people who were turned off to institutions in the first place. Anytime “two or three are gathered,” you will soon end up with a bake sale – and traditions and leaders and money changing hands and buildings and… and… and…. Some sociologist once noted that “movements” spring up with great energy, and then go through many stages until eventually (and inevitably) that initial flame burns only imperceptibly. The “movement” becomes completely ossified into an “institution” that is loved by some but despised by others. It’s Disney’s Circle of Life for organizations.
I predict that Nones/SIs/pilgrims/SBNRs, etc., despite their distrust of institutions, will find ways to come together – as long as their thoughts and feelings regarding spirituality are generative and genuine, and not just a reaction against religion in the more traditional sense. The current cohort of Nones is basically the first generation. How sustainable will be subsequent generations? How different will they be? If Nones exist only as a group who are not something (religious), will there be Nones in any recognizable form in the next generation? In other words, will their interest in spirituality be greater than their dislike of “organized religion”? How enduring is their current interest in spirituality, or is it more, “Well, we don’t like religion, but we do retain scattered remnants of a vague feeling about something”? If it’s the latter, then the veneer of spirituality for Nones will itself be Done in a few years, and they’ll possess nothing at all of these well-documented “spiritual” aspects of the first generation of Nones.
I am grateful for the constructive tone of Drescher’s conclusion. It helps people like me not only see and accept the new reality in which our dying institutions exist (at least for a few more years!). It helps me understand that this is our mission field - not in the sense that we need to get them to believe like us or join us, but in the sense that these are the folks to whom we are called to love and minister. God has planted us here – in this new world of Nones. God has given us these fellow human beings to listen to and to learn from. They are God’s gift to us – to help us better understand our own sense of spirituality, and how our own institutions have probably outlived their usefulness and need to go away before they are reborn. Drescher invites us – lovin

Jeffrey Phillips

5/30/2018 07:35:33 am

Drescher invites us – lovingly – to consider this new reality as an opportunity rather than a problem, and for that I am thankful.

Jan

5/31/2018 09:24:03 pm

Jeffrey, I have so enjoyed reading your comments here. I am grateful that YOU are thankful for Drescher and her work. J and I are too. There is so much here for us to ponder and take into our hearts. You have fleshed it out well and I have appreciated reading how you are making meaning of this with your own theology, and then how to be with SIs (Nones) wherever they may find themselves.

It's interesting that you feel SIs (and the whole group who are operating outside the boundaries) will tend to create institutions around their independent thinking. Maybe. Time will tell, yes? I do wonder what such rugged individualists would create. Hmmm....

Personally, I appreciated how Drescher focused in one of the chapters on community and how SIs are working through this. Perhaps we are in a new era where all kinds of new forms of "community" can be experienced. New models will form and be accepted and the needs of people who long for such will be satisfied.

Yes, definitely an opportunity. May we see the VAST opportunity available to us as SGs to be compassionate companions to all, especially SIs who may have healing to do.

And for YOU personally, yes, I even sense that new models of "religion" and service will continue to unfold and that you will likely be part of one of those. New forms of "pastoring".... Yes?

The times they are a'changin'.... (Thank you Bob Dylan)

Module 18 - Part 2: Companioning Spiritual Independents

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