How my heritage shaped my beliefs
See also: Jane's autobio
Since I am now 60, I thought I would reflect on my spiritual history. It has been shaped by exploration, openness, and change rather than commitment to a single doctrine. I was raised largely without formal religion, although my maternal grandmother, Inez Heyman Campbell, occasionally took me to a Unitarian Universalist church, and there were some loose spiritual influences in my family. By the time I left college, I felt intellectually informed about religion but spiritually empty. I had studied religion academically and read the Bible as literature, but I didn’t feel connected to any particular belief system. I was open, however, and that openness became the starting point for my spiritual journey.
In my 20s, I began exploring spirituality through paganism and Wicca, influenced by feminism, astrology, and countercultural ideas. I also worked in a liberal bookstore in Portland (The Catbird Seat). I felt drawn to the idea of a feminine divine, which resonated with my personal history and worldview. Around the same time, I entered 12-step recovery, which introduced the idea of a Higher Power and encouraged me to define spirituality in my own way. For a long time, I used the word “Goddess” instead of “God,” and I read books that supported women’s spiritual experiences and encouraged personal meaning-making.
During my first marriage, to Brian Robert Arnell, I was exposed to Judaism and Buddhism through my husband, who identified as both Jewish and Buddhist. This broadened my perspective and introduced me to new ways of understanding spirituality. After my divorce, I more formally explored Buddhism, attending a Tibetan dharma center, taking classes, participating in meditation retreats, and receiving a Buddhist name, Karma Sherab Pelmo. Buddhism gave me a framework for compassion, mindfulness, and personal growth, and although I was most involved for a couple of years, its influence has stayed with me.
Later, my spirituality shifted again when I returned to 12-step recovery in a small, conservative Christian community. I explored Christianity more deeply, attended Bible studies, and was eventually baptized. I explored multiple denominations, including charismatic churches, Unity churches, and more progressive Christian communities. I was drawn to the sense of community, music, and the figure of Jesus, but I remained ambivalent about rigid doctrine and exclusivity.
In my 40s, my spirituality continued to evolve. I stopped attending church and began exploring Reiki, A Course in Miracles, reincarnation, hypnosis, and other spiritual traditions. Personal experiences, including grief and loss, deepened my belief in an afterlife and broadened my understanding of spirituality. Over time, I developed a more personal and integrated spiritual perspective that drew from many traditions rather than identifying with just one.
Despite these shifts, my core values have remained consistent. I believe that God—or the divine—is fundamentally about love and compassion. I believe there are many paths to spiritual truth, and I’m uncomfortable with the idea that any one religion has all the answers. I value personal experience over doctrine, and I believe spirituality should evolve as we grow. I am drawn to the idea of a divine feminine, and I believe suffering is part of the human experience that can lead to growth and connection. I also believe that people can experience the divine directly, without needing an intermediary or rigid structure.
When I look at my family history, I see parallels between my spiritual values and those of my ancestors. Many of my ancestors came from Swiss, German, and Mennonite traditions that emphasized religious freedom, personal conscience, and tolerance. Some were pastors, missionaries, or religious leaders, but many came from traditions that valued personal faith over rigid doctrine. My ancestors often migrated in search of religious freedom and opportunity, moving from Europe to Pennsylvania and later westward into Ohio.
I see my own spiritual journey as reflecting those same values—openness, exploration, and tolerance. Like my ancestors, I have resisted rigid authority and sought meaning in a personal way. My spirituality has evolved over time, but the underlying themes—love, compassion, openness, and personal experience—have remained consistent. In many ways, I feel that my spiritual journey is a continuation of something that has been present in my family for generations: a search for meaning that values freedom, curiosity, and compassion.
Across these decades, my core values have remained remarkably consistent. I emphasize love, compassion, personal experience of the divine, openness to multiple spiritual paths, and resistance to fundamentalism. I believe spirituality should be inclusive rather than exclusive, and I reject the idea that any one religion holds the only truth. I also value the divine feminine, personal growth through suffering, direct spiritual experience, and the idea that spirituality should evolve over time. I’ve consistently prioritized relationship, meaning, and personal transformation over doctrine.
These values closely mirror the cultural and religious traditions found in my ancestry. Many of my ancestors came from Swiss, German, and Mennonite traditions that emphasized religious freedom, tolerance, personal conscience, and skepticism of centralized authority. Anabaptists and Mennonites, in particular, historically rejected rigid hierarchy and exclusive claims to salvation, favoring personal faith and peaceful coexistence. Similarly, Congregational and Reformed traditions often emphasized individual interpretation and moral reflection. These traditions align strongly with my openness to multiple paths, my resistance to dogma, and my emphasis on personal spiritual experience.
My family’s migration patterns—especially from Switzerland and Germany to Pennsylvania and then westward—also reflect communities known for moderation, pluralism, and religious diversity. These cultural values appear to echo in my own spiritual journey, which has been marked by exploration, tolerance, and integration rather than rigid adherence. In many ways, my spiritual path reflects a modern continuation of my ancestral tendencies: a thoughtful search for meaning, openness to different traditions, and a belief that spirituality is personal, evolving, and rooted in compassion.
Another thread that feels meaningful to me is the strong intellectual and psychological tradition in my family, particularly centered around Reed College in Portland. My grandparents met at Reed, and my grandfather, Malcolm Campbell, graduated in 1929 with a BA in psychology. My mother also attended Reed, although she did not graduate, and decades later I followed the same path, graduating from Reed in 1987 with my own BA in psychology. When I step back and look at this pattern, it feels like a generational thread of interest in human nature, psychology, and meaning-making that runs through my family and ultimately influenced my own career as a therapist.
This academic lineage also connects with a broader intellectual and civic tradition in my family. Malcolm Campbell’s grandfather, Christopher Campbell, was active in his community as a member of the Presbyterian Church, the Independent Order of Odd Fellows, and the Masonic fraternity. These organizations historically emphasized moral development, education, mutual aid, and civic responsibility. He was also politically engaged, described as a staunch Republican of his era, casting his first presidential vote for John C. Frémont, the Republican Party’s first presidential candidate in 1856. While political identities have changed over time, what stands out to me is the tradition of civic engagement, intellectual curiosity, and moral reflection.
1717
Great7: Christian Hershey
born 1665 in Emmental, Bern, Switzerland
1717 Immigrant was the first Mennonite Bishop in Lancaster Co, PA
1718 Large-scale Scottish and Irish immigration begins, with most settling in New England, Maryland and Pennsylvania.
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1742
Anna Knoebel or Kanabel immigrated with her husband Christian Zug, to America aboard the "Francis & Elizabeth", landing in Philadelphia on September 21, 1742. denny@mail.inct.net
1742
Great6: Christian Zoug or Zug Sr.
born Dec. 1710 Darmstadt Hesse, Germany
Zug Immigration:"Christian Zug came to America with wife and his two brothers, Johanes and Moritz, on Sept 21, 1742 on the ship "Francis and Elizabeth", George North, Master from Rotterdam.
Ancestor: Hans Zug b 1664 "Hans Zaug of the jurisdiction of Signau, was taken prisoner and brought to Bern. Because of his Anabaptists beliefs, Preacher Hans remained in prison for approx 10 yrs before being exiled from his home country (Switzerland).
1745
Great6: Johann Daniel Stumpf brother Henry George Stumpf crossed the Atlantic, from Germany to PA, in 1745 on the "Edinburgh" at age 20.
1753
MASTER. ALSO ABOARD, CAPTAIN JOHN LION, TO PENNSYLVANIA ON THE SHIP EDINBURGH AT THE AGE OF 28. SAILED FROM ROTTERDAM
Brother's of Great6: Emigration of Johann Wilhelm William (twin) Stumpf 824 on 2 October 1753.
His twin brother Henry emigrated on the Edinburgh at the age of 28.
1754
Great6: Johann Daniel Stumpf born 1724 in Wurtenburg, Germany, immigrated 1754
His twin brother's Johann Wilhelm and Henry also emigrated (above).
Johann Daniel arrived at the port of Philadelphia on the ship "Richard and Mary" on September 30, 1754 from Wurtenburg, Germany or Prussia. He then went to Berks Co., Pennsylvania.
Great5: John Jacob Stump Sr. born 1745 in Germany, immigrated with his dad?
1790 Naturalization Act: citizenship denied to "nonwhites."
1815
Great3: John Campbell
born 1797 in Scotland c: in Came To America When 18 in 1815
Descendant: Albert Alexis Campbell
1807 The U.S. Congress says it is illegal to import African slaves.
Clara Barcher (Baartscheer)
born 1807/9 in Amsterdam, Holland
1845 A Nativist political party is founded. Ten years later, a similar anti-immigrant "Know-Nothing" political party reaches its peak of support.
1845
SWITZERLAND TO FAIRFIELD COUNTY OHIO
Emigration of Elizabeth Ballmer521 in 1845.
SWITZERLAND TO FAIRFIELD COUNTY OHIO
Emigration of John Jacob Businger530 in 1845.
1848 Following the Mexican-American War, the Treaty of Guadalupe Hidalgo gives former Mexican lands to the United States in what is now Arizona, California, Colorado, Nevada, New Mexico, Texas and Utah. Mexican Americans lose land to Anglos by both legal and illegal means.
1848
Great3: John George Heymann
born Kaltenholzhausen, Duchy Nassau, Germany 9/1/1795
Emigrated with his wife and children from Kaltenholzhausen, Nassau, Germany in 1848
Their passport was stamped in Le Havre, France, May 1848 departure to New York
The Heymann's settled in Hunt's Corner, Ohio, later called Lyme Township. Hunt's Corners
The German Evangelical Reformed church (My ancestory John George Heymann donated the money for the building of the church).
"Since 1847, Hunts Corners has been home to members of the Heymann family who first emigrated to the United States in that same year. The church at Hunts Corners is located at 4552 State Route 547 outside of Bellevue, Ohio in Huron County. This picturesque location holds a special place in the hearts of the descendants of those first Heymanns who came to the U.S. for a better life. Today, family members return throughout the year to visit the church and view the family pictures and mementos included there. They walk down to the cemetery where generations of family members were laid to rest. The first Sunday of every August, they gather at the Matthew Heyman Memorial Friendship Hall for the annual meeting and reunion. Heymanns, Heimanns, Heymans, Heimans, and Hymans return to where our family's American story began. They stay at the Heymann Guest House, peruse the names of the memorial brick sidewalk, and reminisce about past reunions, trips back to Kaltenholzhausen, Germany, and loved ones who are no longer here."
Descendent: Arnold Cyrus Heyman b 1877 (my great grandfather)
He may not have practiced as a minister. He was also a county agricultural agent** (Linn County, Oregon)religion changed from German Reformed Church to the Congregational church*eduation Heidelberg Univ. (Ohio) 1904, Chicago Theological Seminary 1908
1849 Discovery of gold in California lures people from all over the world, including many from China, to work mining claims.
Maria Margarethe Regina Opperman
born Kaltenholzhausen, Duchy Nassau, Germany 4/14/1796, immigrated ?
died Hunt's Corner, Huron County Ohio, 3/29/1872
1860 New York becomes the largest Irish city in the world, with 203,760 Irish-born citizens.
1863 President Lincoln signs the Emancipation Proclamation into law, ratifying the freedom of slaves in the U.S.
Great Great Grandfather: Heinrich Ludwig Jr.
born in Rotweil, Germany 1838, immigrated ?
father Heinrich Ludwig Sr., Minister to Kaiser of Germany*
died 1894, Ohio presumed
Heinrich Ludwig Jr. b 1838 (his father)
Heinrich Christoph Ludwig was born in Rotweil and studied in Stutgart. Before he came to America he did tutoring in Germany. His father, Heinrich Ludwig Sr., was a German minister. It was told that his father at one time was a minister to the Kaiser. / Note: A minister may be more political the root to the word administration.
Heinrich Aeppli descendants
Not an immigrant: Heinrich Aeppli d 1895 and Jeannette Pluss-Aeppli, missionaries in Basel Mission to Ghana - actually Heinrich was a business man that worked in the Trade Dept. of the Basel Mission, later to be the United Trade Company
When I look at my Swiss ancestors, particularly Heinrich Aeppli and Willi Aeppli, I see another meaningful thread that connects to my own interests in psychology, spirituality, temperament, and human development. My great-grandfather Heinrich Aeppli worked in the trade department of the Basel Mission on the Gold Coast (Ghana). He was involved in economic and cultural exchange rather than solely religious conversion, which suggests a more relational and cross-cultural role. The Basel Mission was known for emphasizing education, local industry, and engagement with local communities, and this reflects a legacy of cultural curiosity and sensitivity. When I think about this, I see a family tradition of engaging across cultures and trying to understand different perspectives — something that resonates strongly with my own openness to multiple spiritual traditions and my interest in understanding people from different backgrounds.
My Swiss relative Willi Aeppli (1894–1972) deepens this connection even further. He was born in Ada, near Accra, Ghana, where his parents were working with the Basel Mission, and later became a Waldorf teacher, consultant, and writer who remained active in his work until the very end of his life. His obituary describes him as someone deeply committed to education, anthroposophy, and thoughtful listening. He was influenced by hearing Rudolf Steiner in 1918, which led him to study anthroposophy and dedicate his life to Waldorf education and human development. He later helped prepare the founding of the Basel Waldorf School in 1927 and taught there, eventually becoming a consultant to Waldorf schools and traveling widely to support teachers and educational development. He was known for his ability to listen deeply and offer guidance that helped others discover their own insights rather than imposing his own ideas — a quality that feels very aligned with my own work as a therapist.
Willi Aeppli also wrote extensively about education, human development, sensory experience, and judgment, including works such as From the Teaching Practice at a Rudolf Steiner School, The Care and Development of the Human Senses, and Being and Education of Judgment. These themes reflect an interest in understanding how human beings develop psychologically and spiritually — something that resonates strongly with my own professional and personal interests. His work was grounded in anthroposophy, which incorporates ideas such as the four Greek temperaments — melancholic, sanguine, choleric, and phlegmatic — and the psychological and developmental meaning of color and environment. These ideas connect directly to my own longstanding fascination with temperament theory, personality, and color symbolism.
When I step back and look at these family influences together, I see a pattern. Heinrich Aeppli’s cross-cultural work in Ghana reflects openness and cultural sensitivity. Willi Aeppli’s Waldorf education work reflects an interest in human development, temperament, and holistic education. My own interests — in psychology, spirituality, temperament, personality frameworks, and color — feel like a continuation of this same thread. It’s striking to me that long before I developed these interests, there were people in my family exploring similar themes: understanding human nature, respecting different cultures, and seeking meaning through education, spirituality, and personal growth.
When I connect my Campbell history with my Swiss ancestors — Heinrich Aeppli’s cross-cultural work in Ghana and Willi Aeppli’s contributions to Waldorf education influenced by Rudolf Steiner — I see a broader family pattern emerging. There seems to be a recurring interest in human development, education, spirituality, and cultural understanding. My own interests in psychology, spirituality, temperament theory, and color feel less random and more like a continuation of these family themes. Across generations, my family seems to have been drawn toward understanding people, exploring meaning, and contributing to education and community — values that continue to shape my own life and work today.
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