Lifted from Jeremy – Don’t Eat Trash – L.A. Experience.
“This was also during the time I read two books that rocked my world. That took the rug out from underneath me and had me Re-labeling everything and wondering what my life even was. It was uncomfortable. It was terrifying. and all I wanted to do was run away and not be in LA. I hated LA then. I hated my life. I hated that I couldn’t get a solid answer out of my brain. I sat in cafes and journals and sweated and drank too much coffee in the midst of panic attacks. AND to add to that I kept remembering that I was about to go into a YWAM gathering of 4000 fellow missionaries.. And that’s not really a place one wants to do an existential crisis thing. But from a few sources I kept being told “you’ll be right” after a few conversations and a few moments alone I concluded:”
“Re-labeling doesn’t mean you’ve lost anything. you have just Re-co loured things that are still there”.
This section of a post, I read, from my friend Jeremy, who has been on Missionary work in Vilnius, Lithuania (North of Poland), spoke to me. Originally from Australia, Jeremy has been all over the world. And I’ve learned to see the world through his eyes.
Funny, now, I’ve been following a Missionary for a number of years, from afar. And today, I am following the Missionaries, here in my life. I just made this connection
There is a Grand Pivot taking place, in many lives, all over the world. I had not had a word to explain what I am going through. I originally thought that I was renouncing parts of my life that weren’t not working for me, nor serving me well, nor at all.
But really, the word “Re-co louring” is a better term, don’t you think?
An existential crisis is a moment at which an individual questions the very foundations of their life: whether this life has any meaning, purpose, or value. This issue of the meaning and purpose of existence is the topic of the philosophical school of existentialism.
I took this definition from Wikipedia, because it was a simple lookup.
An existential crisis is often provoked by a significant event in the person’s life—psychological trauma, marriage, separation, major loss, the death of a loved one, a life-threatening experience, a new love partner, psychoactive drug use, adult children leaving home, reaching a personally significant age (turning 16, turning 40, etc.), etc. Usually, it provokes the sufferer’s introspection about personal mortality, thus revealing the psychological repression of said awareness.
An existential crisis may resemble anomie (a personal condition resulting from a lack of norms) or a midlife crisis. An existential crisis may stem from one’s new perception of life and existence. Analogously, existentialism posits that a person can and does define the meaning and purpose of his or her life, and therefore must choose to resolve the crisis of existence
In existentialist philosophy, the term ‘existential crisis’ specifically relates to the crisis of the individual when they realize that they must always define their own lives through the choices they make.
The existential crisis occurs when one recognizes that even the decision to either refrain from action or withhold assent to a particular choice is, in itself, a choice. In other words, humankind is “condemned” to freedom. It can also be noted that once one is out of an existential crisis, they are easily able to get into another, or aren’t completely out of it.
It seems that I have hit a number of triggers along the way. And for me, FIFTY was going to be my break point. I had actually said this, matter of factly, to God, that I really wanted this change. He must have heard me clearly, because, He upturned my apple cart, not a few days later, and began my PIVOT, months earlier than planned.
I guess God had other plans for me, and the right Missionaries found me at the right time, who had the right disposition for me to move into this next chapter of my life.
Campbell explores the theory that important myths from around the world which have survived for thousands of years all share a fundamental structure, which Campbell called the monomyth. In a well-known quote from the introduction to The Hero with a Thousand Faces, Campbell summarized the monomyth:
A hero ventures forth from the world of common day into a region of supernatural wonder: fabulous forces are there encountered and a decisive victory is won: the hero comes back from this mysterious adventure with the power to bestow boons on his fellow man.
In laying out the monomyth, Campbell describes a number of stages or steps along this journey. The hero starts in the ordinary world, and receives a call to enter an unusual world of strange powers and events (a call to adventure). If the hero accepts the call to enter this strange world, the hero must face tasks and trials (a road of trials), and may have to face these trials alone, or may have assistance.
At its most intense, the hero must survive a severe challenge, often with help earned along the journey. If the hero survives, the hero may achieve a great gift (the goal or “boon”), which often results in the discovery of important self-knowledge. The hero must then decide whether to return with this boon (the return to the ordinary world), often facing challenges on the return journey. If the hero is successful in returning, the boon or gift may be used to improve the world (the application of the boon).
Very few myths contain all of these stages—some myths contain many of the stages, while others contain only a few; some myths may have as a focus only one of the stages, while other myths may deal with the stages in a somewhat different order.
These stages may be organized in a number of ways, including division into three sections: Departure (sometimes called Separation), Initiation and Return. “Departure” deals with the hero venturing forth on the quest, “Initiation” deals with the hero’s various adventures along the way, and “Return” deals with the hero’s return home with knowledge and powers acquired on the journey.
RAFA – You might find this one very familiar …
In the Odyssey, you’ll see three journeys. One is that of Telemachus, the son, going in quest of his father. The second is that of the father, Odysseus, becoming reconciled and related to the female principle in the sense of male-female relationship, rather than the male mastery of the female that was at the center of the Iliad. And the third is of Penelope herself, whose journey is […] endurance. Out in Nantucket, you see all those cottages with the widow’s walk up on the roof: when my husband comes back from the sea.
Two journeys through space and one through time.