c hapl ainc y, & b uddhist c ont e mpl at ive c ar e cs303

For display on the Chaplaincy Innovation Lab website only. Please contact the educator for permission.

CS303: MODELS OF SPIRITUAL CARE, CHAPLAINCY, & BUDDHIST CONTEMPLATIVE CARE

Maitripa College, Fall 2021

May you be happy, and, in being happy, spread happiness to others. May you be well, and, in being well, tend to those who are not well.

May you be peaceful, and, in being peaceful,cultivate a more just and loving world.


PROFESSOR Leigh Miller, PhD Email: program {at} maitripa [dot] org Text/mobile phone: 503-xxx-xxxx

Course Description Spiritual Care, or offering the arts of ministry and chaplaincy, is now being done by Buddhists in avariety of secular and multi-faith contexts. Through multiple roles, institutional settings, and activities,they are integrating Buddhist religious education, personal spiritual formation, and ministerial agilityinto their vocation outside of Buddhist communities. In common with other chaplains and religiousleaders, they accompany others in the midst of their suffering, ritualize life’s transitions and milestones,and facilitate meaning-making in a complex world.

This course aims first to understand the history of chaplaincy, what chaplains’ daily work and careerslook like, spiritual care roles and contexts, and the paths (educational, personal, religious, and clinical)to professional chaplaincy/spiritual care. The course will explore innovative work in the field andevidence-based research and prepare students to apply for Clinical Pastoral Education (CPE)residencies. Additionally, the emergence nationally of various articulations of Buddhist ministry,chaplaincy, and spiritual care will be situated in relation to this context. Buddhist approaches to suchwork are informed by, at times in tension with, and beginning to influence chaplaincy models of care.Ethical codes, standards of practice, and chaplaincy competencies will be explored towards theformulation and articulation of one’s Buddhist theology of spiritual care. Students will broaden theirbase of compassion and strengthen internal resources through theological reflection to ground theirpraxis in Buddhist doctrine by engaging in deep listening and self-awareness exercises. The applicabilityof spiritual care theories, strategies, and techniques for serving others in their times of suffering, spiritualstruggle, and meaning making (regardless of professional, religious, or institutional setting) will behighlighted along with an increasing awareness of our own and others’ intersectional belongings andinternal resources.

Course Learning Objectives and Methods1. Students will understand and be able to write and discuss issues in the field of spiritual care

utilizing key terms, concepts and competencies of spiritual/pastoral/contemplative care andchaplaincy.

Specifically, students will learn about a variety of sectors, populations, institutional settings,evidence-based practices, and competencies comprising chaplaincy studies and professional practice,and be able to accurately describe and reference them in course work.

2. Students will thoughtfully (critically, creatively, and practically) assess the contemporarylandscape of spiritual care in America, as well as the training religious professionals andcommunity leaders require in the spiritual care of persons.

Specifically, students will map the stages of educational, clinical, and spiritual/religious training forprofessional chaplaincy, be prepared for application to a Clinical Pastoral Education program, andarticulate their relevant contexts and paths of preparation for spiritual care of persons.


3. Students will cultivate self-awareness and strengthening of their internal resources, path ofspiritual formation, and use of self and spiritual authority, as persons contributing to thealleviation of suffering through ethical and compassionate service in care of others.

Specifically, students will complete a “contemplative tree” diagram in support of their vitality, writeverbatims, and practice integration of self-awareness and service to others through exercises tocultivate reflective listening skills, theological reflection, contemplative presence, boundaries, anddeeper understanding of the relationships between one’s own social location and systemic, collectivesuffering today (recognizing the need to become trauma-informed, multiculturally competent towork with ‘difference’, religiously literate, an advocate for racial and gender equity, etc.).

4. Students will value and articulate explicit connections between contemporary Americanspiritual care and Buddhist (or contemplative) worldviews, practices, and teachings.

Specifically, students will compare these frameworks of care, exploring ethical standards and ‘fruits’or ‘outcomes’ in both religious and secular contexts, towards the formation of a personal theology ofcare (the grounding of spiritual care praxis within one’s tradition), according to their unique personalabilities and commitments to religious life and spiritual care.

5. Students will identify and organize reputable sources of information, frame useful questions,and seek resources to support spiritual care in service to persons, communities, andorganizations.

Specifically, students will increase awareness of research literacy in the fields of chaplaincy,pastoral, and spiritual care, utilize information technology to research and share learning, andcollaborate to produce a Spiritual Care Resource Handbook.

6. Students will come to see themselves and others as practitioners of the ‘art and science’ ofspiritual care, in the field and within the classroom, and contributors to the emerging fields ofBuddhist and contemplative spiritual care.

Specifically, students will establish a community service partnership (create and implement alearning contract for goals and needs based volunteer service), bring experiences from the field intocourse discussions and reflections, practice leading in-class opening and closing contemplativepractices, and participate in active listening and offering critical feedback to classmates.

Course Requirements and Assignments

Showing Up (Attendance and Participation): 10% of final grade

Prompt attendance and prepared participation evinces having completed the reading and homework andby abiding by agreements to promote diversity and inclusion, creates a responsible and respectfullearning environment. Assessment of participation in classroom discussions and activities will also beguided by the Class Agreements established on the first day (adopted or adapted from the “East Bay


Meditation Center’s Agreements for Multicultural Interactions”) and general level of purposeful, kind,curious, and lively presence.

Assignments: Opportunities for Assessment, Feedback, and Evaluation: 90% of final grade

Assignments include written reflections and short essays for the class and for your e-Portfolio, andin-class presentations. The course assignment clusters are briefly outlined below, and a detailed listingis below in this syllabus. Assignment descriptions and instructions will be provided in Populi. Not allassignments are equally weighted; see the assignment details in Populi.

Theological (Dharmalogical) Reflection and Meaning-Making Competencies Cluster: 30% This integrates course learning outcomes 3, 4, and 6 by asking you to make clear and articulateconnections between your understanding and practice of Buddhism and your emergent practice ofself-aware and effective spiritual care with others. You will have weekly short group discussion promptsor reflection papers to practice building these connections. Leading brief in-class opening and closingmeditations/ prayers/ contemplations, and completing your own ‘contemplative tree’ diagram areincluded as well.

Service as Spiritual Care and Interpersonal Competencies Cluster: 30%These assignments are intended to practice and receive feedback in various relational and internalcompetencies of Buddhist spiritual care. You will complete an in-depth Listening Exercise with aclassmate and Listening Exercise Reflection Paper, as well as follow provided templates to write twoverbatim accounts (one creative, one of a spiritual care encounter or conversation you experienced). Thisgroup of assignments also includes reflection papers, and a 3-5 page Connections betweenCompetencies, Canon, and Calling Paper.

Organizational Competencies Cluster: 30%This set of assignments will integrate course learning objectives through actual concurrent service whilepreparing for future spiritual care work in organizations outside of Maitripa College. You will bedrafting, revising, and completing three CPE Application essays that can be included in an actualapplication to a Clinical Pastoral Education program (or adapted to reflect preparation and training foralternative contexts in which you aspire to offer spiritual care). You will also be establishing acommunity service partnership with a learning contract that emphasizes both your learning goals and thehost organization’s clients’ needs. You will also lightly research various professional sectors ofchaplaincy and contribute to a collaborative compilation of a Spiritual Care Handbook (or toolkit) forchaplaincy or spiritual care.

Course Information

Course Website You are responsible for regularly checking Populi for announcements, to access readings, to uploadassignments, and to participate in the discussions which will serve as an online forum for class sharingand discussion.

In the case of any discrepancy, between Populi and the syllabus, ALWAYS defer to the week’s lessonand assignment due dates in Populi. This syllabus is a road map of the journey we may take, but as with


any adventure, sometimes there are delays and delightful detours! Populi will be kept up to date; thisdocument aspires to transform into a ‘living document’ there online!

Course MaterialsReadings, podcasts, and films listed below in the Class Preparations column include more material thanmost students will have time to read each week. You are invited to read or skim them all when you can,or for topics especially dear to you, and/or to save these as references for later work.

As our class forms a community, I will select the required (minimum) reading each week. The “EssentialQuestions” are provided to orient you to themes across readings, and contemplation of how we mightapply the teachings they contain.

Required booksThese books will be used frequently in both CS303 and CS304, and it is recommended you obtain yourown copies.

Doehring, Carrie. The Practice of Pastoral Care: A Postmodern Approach, Revised and ExpandedEdition. Louisville: Westminster John Knox Press. 2015.

Giles, Cheryl and Willa Miller. The Arts of Contemplative Care: Pioneering Voices in BuddhistChaplaincy and Pastoral Work. Boston: Wisdom Publications, 2012.

Additional readings will be available as PDF via Populi, excerpted from sources listed in thebibliography at the end of this syllabus

A note on material marked *TBD: Forthcoming or other publications which have not yet been reviewedby the instructor are subject to change.

Recommended Books and Reference BooksThese books provide additional complimentary material for this course, may inform your MDiv journeyin general, and may be helpful resources to you in your future service/career. I will, however, makeavailable by PDF any specific assigned required readings from them to students who do not obtaincopies or cannot go to the Library to access copies on the Course Reserve shelf.

Professional Spiritual and Pastoral Care: A Practical Clergy and Chaplain’s Handbook [PSPC inreadings below]

Attendance and Late Work PolicyStudents are allowed one absence for any reason; there are no ‘excused’ and ‘unexcused’ absences. Inthe case of an absence, students are responsible for submitting work on time and finding out from other


students what material was missed. Students should notify the professor immediately if work cannot besubmitted on time, with a clear and reasonable extension of the deadline (e.g. one day or one week)requested. In the absence of advance communication, and/or missing the extended deadline, worksubmitted will be considered late and points deducted from the grade. The purpose of this policy is tosupport accountability, encourage you to turn in something rather than nothing and do your best in thetime you have, and to enable your supervisor’s timely feedback; these are practical skills in a workplaceand school. Give up on perfection! Enjoy life!

Weekly Class Plan

Week#

Topic Class Preparation & EssentialQuestions

In-ClassLearningActivities

Assignments inProcessand Due

CLO

1 Introduction tothe class,Spiritual Care,and each other

Guiding Questions:What do spiritual care providersdo? What do they call on inthemselves? What motivatesthem, and you?

- Rambo and Cadge,“Introduction,” Intro to SpiritualCare and Chaplaincy *TBD- Sanford, Monica, and NathanJishin Michon. “BuddhistChaplaincy,” Oxford ResearchEncyclopedia of Religion.

OpeningMeditation:Strong Back,Soft Front

3.1 Ten minutewrite and shareback, upload toPopuli

StoryCorps:(3min listen) "I can rememberthinking, ‘Whatam I doinghere?’"

ClosingMeditation:Mary Olvier’s“Buddha’s LastInstruction”Be a LightVisualization

1.1sign up onthe GoogleDoc for twodates tolead classcontemplations(motivation&dedication)

1

2 APPROACHING

“SPIRITUAL CARE”,“CHAPLAINCY,”“PASTORAL CARE,”“CONTEMPLATIVE

What constellations of training,skills, practices, identities, andmotivations do you notice areimportant for spiritual care

Mediation: GivingNo Fear(adapted from

Startthinkingabout 2!

1, 4,6


CARE,” AND ASKING

WHAT WOULD MAKE

THEM “BUDDHIST”?

providers? What distinguishesthis from training for clergy?

- CIL, Beginner’s Guide toChaplaincy- Stahl, Ronit. Chapter 1, Intro toSpiritual Care & Chaplaincy*TBD- Doehring, “Goals of Pastoral &Spiritual Care, Defining Pastoral& Spiritual Care” p. xix-xxiii- Scott-Beys, Terms’ ProblematicHistories and Utility, DCMC- Simmer-Brown, Prologue, ACC- Block, “Toward a Definition ofBuddhist Chaplaincy” p. 3–7,ACC- Moto-Sanchez, . “Ministry ofPresence.” in 1000 HelpingHands, Ed. Michon. -Hickey, “Meditation is NotEnough” ACC

Listen to “CompassionatePresence” with Frank Rogers

Optional: Watch “Chaplains”documentary (2hrs)

Roshi JoanHallifax)

Discussion ofterms and theirimpact andassociationsIdentifying thetasks, qualities,and capacities ofspiritual caregiversConnectingthese to our ownpersonalaspirations. Howwould theseappear and berecognized in aprofessionalcontext? Whatdo we hope tocultivate andnourish inourselves, inorder to bepresent toanother?

Read andstartthinkingabout 4!

Aftercompletingthe classpreparationmaterials,write 3.3Upload dueby 11am theday ofclass.

Beginsearch forcommunitypartnershipread 2.1

3 The Landscapeof Spiritual Careand the Variety ofSectors

Where and how might someoneencounter a Chaplain? Whatunique roles do they play invarious contexts?

First, choose one sector inwhich Buddhist and otherchaplains work and learn aboutthem from the textual or podcastsources below and linked inPopuli.Sectors, settings, specializedissues or populations mayinclude: healthcare,hospice/palliative/end of life,military, campus, prison,disaster, street/houseless, lawenforcement and first responder,

‘Elevatorspeech’’ Oralpresentation (2-3min) Introduceone Chaplaincysector youresearched for a1-pagecontribution tothe Spiritual CareResourceHandbook

Which sectorsare mostinteresting toyou? least?

5.1 uploaddue andoral reportin class

Startmakingnotes for 4

Upload 3.4

Narrowdownsearch forCommunityPartnershipand start

1, 2,5


government, corporate,airport/shipping ports, elders,mental health, addiction, grief,social justice movements, etc.

Sources available for yourchoice:

- Fisher, Danny. Benefit Beings!:The Buddhist Guide toProfessional Chaplaincy. 2013.- “This is What a Chaplain LooksLike” profiles and Audio Shorts,CIL- “The House of Mourning”and/or “The Blessing” KateBraestrup (Chaplain to theMaine Warden Service), on TheMoth- Search “chaplain” on InterfaithVoices interfaithradio.org formany episodes both Buddhistand non-Buddhist- A chapter from ACC fromsections III (prison ministry), IV(college and military), or V(end-of-life)- “Chaplains” documentary(2hrs, profiles business, sports,government, prison andhealthcare chaplains)- Movement Chaplaincy links

Secondly, consider thesesectors contextually; read/listento these:

- “What the Research Shows”episode of Spiritual CarePodcast- “Impact of ProfessionalSpiritual Care” APC, ACPE,CASC- Chaplaincy Innovation Lab.“White paper Case Statement”(skim).

3.2 Free Writeand Share back

CIL Case Study“Healing orHallucination”

contactingsites

https://themoth.org/storytellers/kate-braestrup




https://interfaithradio.org/

https://www.faithmattersnetwork.org/daringcompassion


4 The Process ofSpiritual/PastoralCare and theRelationship

What makes an encounter‘spiritual’ or ‘pastoral’? How is itdifferent from psychotherapy?What orientations might aspiritual caregiver operate withinand embody?

- Doehring, “Intercultural Care:Trust and TheologicalAccountability” (1-36) PPC.- Handzo, “The Process ofSpiritual/Pastoral Care: AGeneral Theory for ProvidingS/PC Using Palliative Care as aParadigm”, PSPC p 21-41.- Ashely, “Counseling andInterventions” PSPC p119-131.- Sanford, “What is a BuddhistChaplain?” p 15-38; “What doBuddhist Chaplains Do?”p 39-80Kalyanamitra.

Introduction toVerbatim lecture

Case Study

4.1, 4.2, 4.3drafts inprocess

2.1 drafting,inconversation withprospectiveplacementand faculty

2, 4

5 FoundationalSkills of SpiritualCare andCounseling

What does it feel like to be reallyseen and heard?

- Clinebell, “Foundational Skills,”Basic Types of PastoralCounseling Skills- Kinst, “Listening: A Practice ofGenerosity and Healing.”- Doehring, Carrie. “BasicIngredients of CaregivingRelationships” and “EmbodiedListening,” PPC.- Miller, Willa. “Like an ElephantPricked by a Thorn: BuddhistMeditation Instructions as aDoor to Deep Listening.”

“Listeners (Part I and II)”Spiritual Care Podcast

Recall habits ofdeep listeningand foundationalskills.Set an IntentionImago Dialoguein dyads

Pair 1: What areyou strugglingwith as you startwriting your CPEessays?

Creating (orinterrupting)Rapport (DRZChandout)Self-awarenessand practiceagain withdifferent partner

Pair 2: Pick yoursharing topic

8.1 due

2.1 inprocess,informinstructor ofanyobstacles orsubmit draft

After thisclasssession,startassignment6 byschedulingyourlisteningexercisesession(s)with yourpartner

3, 6


from Questionsfor Reflectionand Assessmentin Pastoral Care(Clinebell)

(Schedule yourpartner ListeningExercise asap;Reflection onListening Paperis due withinthree weeks)

6 TheologicalFoundations forSpiritual Care

How do spiritual commitmentsand worldviews guide ourpraxis?

- Bidwell, Duane R. “TheMinistry of Spiritual Direction,”p.1-12. - Jacobs, Martha. “Creating aPersonal Theology to DoSpiritual/Pastoral Care,” p.3-11.and Plummer, David B.“Creating a Personal Theologyto Do Spiritual/Pastoral Care,”p.12-18, PSPC.- Doehring, “Intercultural Careand Theological Accountability”PPC.- Monnett, Mikel Ryuho, “TheWay of the Chaplain: A ModelBased on a Buddhist Paradigm,”p.105-110 ACC.

CollaborativeMapping:TheologicalFoundations

Critical FriendGroupworkshopping ofone CPE essaydraft

Sharing 8.1 insmall groups orpartners forVerbatim practice

Visualization:Imagine you arefullyempowered..(adapted fromKakumyoLowe-Chard)

Upload 72hoursbefore class4.14.24.3

4.4 – 24hoursbefore class

(6, can besubmittedwhenevercompleted)

2.1 dueschedulingtrainings orstartingshiftsshould beunderway

2, 3,4, 6

7 BuddhistFrameworks forOffering EffectiveSpiritual Care

- Howard, “Ten Slogans to GuideContemplative Care” pp. 273–277 ACC- Ellison, “The Jeweled Net:What Dogen and theAvatamsaka Sutra can Offer Usas Spiritual Caregivers,”p.93-103 ACC.- Sanford, excerpts fromKalyanamitra- CPE Outcomes

7.1

Maitripa CollegeEndorsementPolicy andApplicationProcess

Sharing 8.1 insmall groups or

6 due

7.2 due

4.5 inprocessWork onrevisions ofCPEEssays

4, 3


- APC Standards of ProfessionalCare- Gabriel and Bidwell, “Leadingand Facilitating SpiritualReflection” ISCC.

partners forVerbatim practice

based onfeedback

8 “Difference,” inInstitutional andprofessionalcontexts

Is ‘many paths to the samemountaintop’ myth or map?

- Bidwell,. “Deep Listening andVirtuous Friendship: SpiritualCare in the Context of ReligiousMultiplicity,” inBuddhist-Christian Studies, 35(2015) 3-13. - Cadge and Sigalow.“Strategies of InterfaithChaplains for NegotiatingReligious Difference.” 2013. - Ford, “Interacting with Patientsof a Different Faith: ThePersonal Reflection of aBuddhist Chaplain.”- Power, “Buddhist Chaplaincy ina Christian Context: A PersonalJourney,” p. 63-77 ACC.- Campbell, “The Turning of theDharma Wheel in Its ManyForms,” p.73-80 ACC.

Meditation:Equanimity,Equalizing andExchanging Selfand Other

CIL Case Study“NavigatingPolicy, Faith, andIdentity”

3.7 due

5.2(ongoing)

4.5 due

2, 3,

~ FALL BREAK : Enjoy yourself, Cherish others ~9 Suffering: How will we meet endemic

suffering, when it seems aceaseless onslaught?

- Robitaille, “Inspiring Hope:Confronting Fear, Guilt, andShame in the Spiritual/PastoralCare” Ch 10.- Hirsch, “The Four Noble Truthsas a Framework forContemplative Care” pp. 55 –62.ACC- Kassor, “The Discomfort ofCompassion” Tricycle

- Watch “Daring to beRadically Well”

Meditation:Tonglen (TakingPain, GivingLove)

Where/How dowe draw the linebetween optimalwellbeing (toaccomplish ouraims withenthusiasm andclarity) andindulgence?What are signsthat we aretipping towards

3.6

5.2(ongoing)

3, 4,


over-extended oroverly-comfortingtilts that coulduse correcting?What are threesimple joys?Take a blank‘contemplativetree’ diagramand fill it in.Name out loudfor the class onesustainingpractice youcommit tocontinuing orstarting.

10 “Self” – Its Use,Care, andNarrative

What “self” do Buddhists bringinto the room? How does ourtraining de/center ‘self’ in helpfuland detrimental ways?

- Cooper-White, P.“Counter-transference” SharedWisdom. pp. 5 –8, 54 –60.- Miller, “Thus I Have Listened”pp. 281 –290 ACC.- Doehring, excerpts Ch 7- Michon, “Understanding ourown power and privilege” 1000Hands.- Halifax, Standing at the Edgeexcerpts

3.8 with partners

Verbatim as aTool and Method

3.9 due 2, 3,

11 What is“Healing”? andSpiritualAssessment

How do we know what weknow? How does our perceptionimpact others?

- Grefe, McCarroll, Ansari,“Meaning Making in ChaplaincyPractice: Presence,Assessment, and Interventions”*TBD ISCC.- Arai. The Way of Healing”pp.29 –64 Bringing Zen Home(excerpts)- Gaudette, “Diagnosis: Meaning

Verbatim – smallgroups

Listen to eachother fortheologicalfoundations, useof self, and ideasof healing/benefitand spiritualassessmentsthat may be

8.2 due

5.2(ongoing)

4, 6,3


Fatigue” - Donovan, “Assessments”PSPC- Remin. “Fixing, Helping,Serving”- Doehring, “Assessing Risks”(149-153) PPC- Schmidt, “When You ComeInto My Room” JAMA 1996(poem) - Fitchett

explicit orsurfaced

12 Trauma-InformedCare, and CrisisResponse

Discovering the prevalence oftrauma, and varieties of(re)traumatizing experiences,how do we create safety and notharm?

-Treleavan, Trauma-SensitiveMindfulness excerptsDoehring, “Violence” 129-140PPC-Michon, “Suicide Intervention,”“Trauma and PTSD”,“Multigenerational Trauma,”“Domestic Violence,” “Abuse”,“Sexual Assault”, short entries in1000 Hands- ACEs website

3.5 dueTrauma

3,4,

13 Race, Bias, andSystemicOppression

Is “antiracist” something you canbe, a mindset in a moment oraction, an aspiration, anillusion…?

- Giles, “Beyond the Color Line”ACC- Doehring and Kestenbaum,“Interpersonal Competencies forPracticing Socially Just,Interreligious, andEvidence-Based Spiritual Care”*TBD ISCC- Chinula “Tasks ofOppression-Sensitive PastoralCaregiving and Counseling,”Injustice and the Care of Souls-Giles, Cheryl. “Never at Ease:Black, Gay, and Christian” in

Meditation: Metta(from TBD)

3.10 due(includesextra creditoption)

5.2(ongoing)

3, 2,1


Injustice and the Care of Souls - Kujawa-Holbrook, “Love andPower: Antiracist Pastoral Care” - Manuel, Zenju Earthlyn."Bearing Up Under Wild Winds"in Dharma, Color and Culture. - Menakhem,- Doehring, “SystemicAssessment” PPC- Gile and etunde: selectionsfrom Black and Buddhist; CILWebinar

Optional recommended films:I Am Not Your NegroThirteenthIf Beale Street Could TalkThe Black Power Mixtape1967-1975Selma

14 Spiritual Care forMoralDistress/Injury. --Ethicsconsiderationsincludingconfidentialityand mandatoryreporting

- Rambo, Moral Injury e-guidefrom CIL- Coble and Springer,“Interpersonal Competence inMonitoring Power Dynamics inEthically Complex SpiritualCare” *TBD ISSC- Berlinger, “Ethics and Care ofthe Sick” PSP- Doehring, “Limits ofConfidentiality” 73-76 PPC- Mandatory Reporting Laws inOregon- Keown, “Buddhism andBiomedical Issues” ACompanion to BuddhistPhilosophy- Fitzpatrick and Tsomo,“Religious perspective onhuman suffering: Implications formedicine and bioethics”

Case Study 7.3 due 4, 2

15 Care for theDying andGrieving

- Yetunde, Pamela Ayo. “Care ofthe Dying and Dead: ATheravada Caregivers Guide” - McGrath, “Buddhist Spirituality:a Compassionate Perspective

CIL Case Study:“Affirming theSacredness of aLife”

3.5 due:How haveyouexperiencedloss?

4, 3,1


on Hospice Care,” Mortality, Vol3, No. 3, 1998. - Greenspan, “From Grief toGratitude” Healing DarkEmotions- Serban, “Complicated Grief:Exploring Arresting Grief andSurvival Grief in S/P Care”PSPC- Chodron, “Spiritual Care withthe Dying” p207-218 ACC- DeLeo, “Being aCompassionate Presence” p.243 –252, ACC- Doehring, “Loss” 120-128 PPC- Michon, “Grief andBereavement” 1000 Hands

Video or visit withBuddhistHospiceChaplain

5.2 (at least4 entriesdue bytoday)

16 Heartbreak andHope, Sufferingand Joy

Oliver, Wild Geese

Optional:Doehring, “Planning Care:Liberative Spiritual Integration”(especially 185-186,‘Reconnecting with theGoodness of Life’)

Review andReflection

ElevatorExplanation(2-3min):“What is SpiritualCare?”Each studentanswers fromtheir uniquetheology of care

What EssentialQuestions areyou sitting with?

9 due bylast day ofthe term3.11 due 3days beforeclass,responsesto 2classmatesdue beforeclass

all

Assignments

Assignments were described in general above in relation to course learning outcomes. Assignments arelisted in the weekly schedule according to the numbered listing below. More details on theseassignments may be provided in class and/or in Populi.

Detailed Listing of Course Assignments1. On a rotation schedule, each student will take turns offering the class’ opening and closing

contemplative practices.1.1. Each semester these will be based on four brahamaviharas or six paramitas or a similar Buddhist

schema chosen by the class. Each student will sign up in advance at least twice in the semester


to prepare to open the class with a short (3-5 minute) meditation to set a motivation, intention,or experience of cultivating the quality of their choice within that schema, and will conclude theclass with a brief (1-2 minute) closing contemplation or dedication. As the course progresses,we will offer feedback about the facilitator’s strengths and growing edges in leading briefmeditation practices.

2. Establish a community service partnership2.1. Submit completed and signed Learning Contract using template provided, seeking supervision

whenever possible

3. Reflections: Semi-weekly 1-page reflections in response to prompts to connect reading/coursecontent to your own experiences, theological/dharmalogical reflection, and implications for spiritualcare.3.1. [week 1, in-class] How and where do you imagine offering spiritual care for others? What

environments? As far as you know now, what does it look like to be a chaplain? A pastor?3.2. If you think of discerning your “calling” as finding where your passions meet the world’s needs,

what vision or dream surfaces? Identity discoveries, surprises, or challenges from your readingsand what you have heard from your classmates.

3.3. Who would you like to be, in the near future? This could be connected to your profession orroles or accomplishments that are goals of yours, but you are invited to connect to youraspirations for the type of person, the qualities and capacities, you dream of embodying and maybe working towards already.

3.4. What do you hope to learn from a community service partnership experience? Look up a fewpossible host sites, what community populations and needs they serve, and typical volunteerresponsibilities; briefly describe these. In brief, what activities could you imagine doing therewhich would both serve their needs and support your learning goals?

3.5. Given the week’s readings and topic, how has this been present in your own life? How did youengage it? How did you move through it? What did you learn from that?

3.6. Self-Care & Vitality: When self-care is viewed as a day at the spa, or guilt about one more thingto do, or fear of standing on the precipice of burnout and a slide towards ethics violations, itloses connection to sustainable and life affirming capacity to cultivate rejuvenation and joy,even as one lives acutely aware of suffering. Think of things you already do, and would like todo, which nourish your vitality and nurture your best self. You might even think of what itmeans to be “radically well”, for you, your family, your cultural, religious, ethnic or nationalways of being. Use this list to customize your Contemplative Practice Tree illustration. Print thispicture and place somewhere you can see it, to support your own growth, joy, ease, health, andwellbeing.

3.7. Compare and Contrast the kalyanamitra model of a bodhisattva’s relationship to sufferingBidwell and Sanford describe with a paradigm or image of suffering and healing in a Christiancontext, such as the ‘wounded healer’ in Christian theodicy (look this up and cite andsummarize one description you find).

3.8. Reflect on an experience in your community service partnership. Where were you in thatencounter? Describe your use of self.


3.9. “Where I Am From” poem or “Who Are My People” reflection, from DCMC3.10. Systemic Inequity and Collective Trauma - Write a 1-2 page recollection completing the

sentence, “The first time I became aware that I was …[insert your racial identity].” Extra credit:one-page ‘quick research’ (bullet points or cut and paste facts) on inequities in healthcare forone or more peoples (BIPOC, LGBT+, Veteran, Houseless, Mental Health or Substance UseDisorder)

3.11. Heartbreak and Hope/ Suffering and Resiliency – Where has this been in your life, and howdo you connect to it?

4. CPE Application Essays:4.1. CPE essay re: reasonably full account of your life (turn in as peer-review file)4.2. CPE essay re: spiritual or religious journey (turn in as peer-review file)4.3. CPE essay re: expectations and hopes for CPE (turn in as peer-review file)4.4. Comment on one essay for each member of your Critical Friend Group before the workshopping

session.4.5. Revise your essays and submit them to the instructor.

5. Spiritual Care Resource Handbook: class collaborative project to compile a toolkit for diversesectors, issues, religious practices, referrals, etc.5.1. 1- page info sheet on a sector, ½ -page Takeaways informed by this sector for all/other SC

praxis & share as a 2-3 minute ‘elevator pitch’ in class5.2. Add at least one entry under four or more of the headings provided in the table of contents

6. Listening Exercise and Reflection Paper: Peer listening exercise (scheduled with your partneroutside of class) followed by self-reflective written paper honestly and kindly assessing your ownreflective listening.

7. Theological Reflection – Developing a “basis in Buddhist teachings” for what is generally termedtheological (we can use other terms) reflection, “the practice of thoughtfully reflecting on one’sministry and pastoral care in order to deepen one’s understanding of the teachings and develop one’seffectiveness in pastoral care (Kinst)”7.1. With a partner, meet for 15-30 minutes of sacred reading of a Buddhist text, as a contemplative

practice. Lead and facilitate each other’s spiritual reflection. What words, images, and themesengage your attention? Where do these connect to your own spirituality? How might you usethem in a spiritual care encounter? What does this invite you to move towards?

7.2. Drawing upon specific course materials about Buddhist/Contemplate spiritual care and/or yourown practice, write a short paper in which you describe the traditional (or experiential)outcomes of a traditional Buddhist practice. Translate this into the terms of professional practice(e.g. standards, competencies, and outcomes, or the chaplaincy sector of interest to you). Inother words, what are the signs for Buddhists of having cultivated, for instance, equanimity, andwhat gifts, insights, and challenges would that person bring to professional standards, such asregarding respect for diversity?


7.3. Describe a case of moral distress (you’ve experienced, you’ve read about, or you could vividlyimagine) and a Buddhist approach to working with it. You can think theologically through anissue about which you feel ambivalence, or you can imagine yourself as a spiritual caregiver andhow you might draw upon Buddhist theological reflection to support a family, team, orpatient/client.

8. Verbatim writing:8.1. Fictional and creative: An encounter in which you envision yourself as a “perfect” chaplain

serving someone today; or, an encounter in which you are present in a scriptural story or withfigures from a canonical text, providing spiritual care to them.

8.2. An encounter in which you were present to someone facing a challenging situation, from yourcommunity service placement or your life in general or an intentional spiritual careconversation, and which you wish to explore for deepening self-awareness and spiritualmeaning

9. Connecting Competencies, Canon, and Calling Paper (3-5 pages)– Re-read the Standards forProfessional Chaplaincy at APC, the Outcomes for CPE units, and Wabash/CIL 3 competenciesmodel. Search for and read one or two current or recent job listings for professional spiritual careproviders (in any sector or setting), ideally one that might be of interest to you in the future. Then,write an honest and kind self-assessment with examples describing one or two standards orcompetencies which you have strengthened this term, and one competency or qualification youwould like to focus on starting to cultivate or to deepen next term, and why. In your paper, connectyour theological/dharma foundation to your service/professional formation.

Maitripa College Student Resource and PoliciesPlease see these at the end of this syllabus, and ask me, the Dean, Director of Student Services,Librarian, or the Registrar, if you have any needs or questions with which we can help. Ourlearning-centered community is a dependent-arising; we are here to serve you, and to invite you intoco-creating our culture, environment, and relationships.

The COMMUNITY SERVICE PARTNERSHIP and Service Pillar Requirement at Maitripa CollegeA regular requirement of this course and degree programs at Maitripa College is the establishment of acommunity partner. In CS301-302, service commenced at Maitripa College. In this class, you will becollaborating and completing the service learning contract, and commencing service hours outside of theMaitripa College context. The goals include coming to see service as an extension of spirituality, and todevelop a critical lens for self-awareness. You will establish a community service partnership at thebeginning of the term, including a learning contract and mentorship plan, and commence any requisitevolunteer training, and regular service hours, by deadlines given in the syllabus and/or set by yourservice site, with appropriate documentation. Assessment of this portion of the course also includesregular sharing with the group about your service experiences, deep listening to others’ experiences,reflection writing, tracking and fulfilling hours, and soliciting and submitting feedback from mentor(s).Ideally, a section of your e-Portfolio emerges containing:

● Learning Contract for your Service Partnership


● Artifacts from your Community Service Partnership

● Documentation of your service hours and activities, ideally, includingsupervisor feedback

● One –two page self-assessment reflection, OR ACPE Application Question#5 (describe a helping incident)


Maitripa College Current Student Resources and Information

Current Student ResourcesYou are encouraged to access courses and a variety of student services (library, faculty and staffappointments, handbook and policies, technical support, etc) by logging in to rejoice.maitripa.org

Learning Support and Accommodations If you have a disability or particular circumstance that may have an impact upon your work in this class,please contact the professor early in the semester so that you can work together to adapt assignments tomeet your needs and the requirements of the course. Students must provide documentation of a disabilityto the administrative office in order to receive official college services and accommodations.

For support with graduate level research and writing, please utilize the resources of the James A.Blumenthal Library.

During the global Covid-19 pandemic, new and unfamiliar stresses and challenges may arise. Please seeme, the Maitripa College staff and community, and this course, as a resource. We can take this presentmoment to practice the vulnerability of stepping into both care seeker and care giver roles as a class.Accommodations for completing course work can be arranged, especially with early and regularcommunication between you and I.

James A Blumenthal Library There are many resources, including our online catalog, JSTOR, and Buddhist Studies resources,available at https://maitripa.org/library/ Our school librarian, Linda Brown ([email protected]),enjoys helping locate materials in our collection, on JSTOR or online databases, using the style guide,and offering writing support.

During the campus closure due to Covid-19, Linda has created a safety protocol for library use; pleasefind it on our course page for details about how to request, pick-up, and return books, schedule help,etc.

Maitripa College Style Guide The Maitripa College Style Guide is available in Rejoice (the new student portal) and includesdownloadable templates for Microsoft Word. All College work submitted for credit courses shouldfollow the Style Guide. Academic conventions have arisen to facilitate clear and effectivecommunication, within specialized fields and beyond; practicing them is instructive and beneficial.Please proof-read, and follow style guide rules for punctuation, spelling, grammar, citations, and soforth. Abide by academic and ethical conduct codes at Maitripa College, including avoidance ofplagiarism. For advanced papers and publication drafts, all Tibetan and Sanskrit language terms shouldbe rendered on their first use in parenthetical Wylie transliteration and a phonetic rendering for Tibetanterms, with phonetic only in following instances, and with diacritics for Sanskrit words. The exceptionsare words which have come into common English usage, such as karma. Please refer to the MaitripaCollege Style Guide for a list of common terms.

https://maitripa.org/library/

mailto:[email protected]


Academic Regulations and Code of Conduct Please refer to the Maitripa College Course Catalog for all academic policies to which students are heldresponsible, including attendance policies, grade scales, and code of ethical behavior includingprohibition of plagiarism and responsibility to protect a safe learning environment for all. The currentcourse catalog is available here:https://maitripa.org/wp-content/uploads/2020/07/Course_Catalog_2020-2021_072820.pdf, and studentsare responsible for familiarizing themselves with it each year.

Maitripa College MissionMaitripa College is a Buddhist institution of higher education offering contemplative learningculminating in graduate degrees. Founded upon three pillars of scholarship, meditation and service,Maitripa College curriculum combines Western academic and Tibetan Buddhist disciplines. Through thedevelopment of wisdom and compassion, graduates are empowered with a sense of responsibility towork joyfully for the wellbeing of others. We serve our students and the region through diverse andrelevant educational, religious, and community programs.

Maitripa College Degree AuthorizationMaitripa Institute, founded in January 2006, received legal authority in July 2008 from the State ofOregon to offer graduate degrees in Buddhist Studies, thus becoming a College. From 2008continuously through 2021, Maitripa College has sustained authorization to confer degrees in Oregon,namely the Master of Arts in Buddhist Studies and the Masters of Divinity (MDiv) degrees, throughrigorous renewal applications modeled on those used by federally-recognized accreditation agencies.The MDiv is currently recognized as the equivalent of an accredited MDiv by the Association ofProfessional Chaplains. As the College grows, accreditation will be sought with NWCCU and/or ATS.

This school is a non-profit corporation and is authorized by the State of Oregon to offer and confer theacademic degrees and certificates described herein, following a determination that state academicstandards will be satisfied under OAR 583-030. Inquiries concerning the standards or schoolcompliance may be directed to the Higher Education Coordinating Commission, Office of DegreeAuthorization, 3225 25th Street SE, Salem, OR 97302.

https://maitripa.org/wp-content/uploads/2020/07/Course_Catalog_2020-2021_072820.pdf


DedicationBy the positive energy we have created heretogether,and by our actions of body, speech, and mind in theservice of others,May the Dharma flourish in our world, centers ofstudy and practice continuously grow, andMay our teachers lives be long, stable, and healthy.

May I ease the suffering of all beings in the many directions and dimensions of theuniverse. May I guide all wanderers in samsara to the purebliss of awakening And be of worldly benefit to them as well.

May I practice constantly for eons to come, Perfecting the activities of awakening, Acting in harmony with the various dispositions ofbeings, Showing the way of a bodhisattva.

May I always have the friendship Of those whose path is like mine, And with body, words, and also mind, May we practice together the same aspirations andactivities.

May all beings everywhere,Plagued by sufferings of body and mind,Obtain an ocean of happiness and joyBy virtue of our merits.

For as long as space remains,For as long as sentient beings remain,Until then, may we too remain,To dispel the misery of the world.

c hapl ainc y, & b uddhist c ont e mpl at ive c ar e cs303

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