Mathematics and Spiritual Interpretation: A Bridge to Genuine Interdisciplinarity

This article is a spiritual interpretation of Leonhard Euler's famous equation linking the most important entities in mathematics: e (the base of natural logarithms), π (the ratio of the diameter to the circumference of a circle), i (√‐1),1 , and . The equation itself (e^πi+1 = 0> ) can be understood in terms of a traditional mathematical proof, but that does not give one a sense of what it might mean. While one might intuit, given the significance of the elements of the equation, that there is a deeper meaning, one is not in a position to get at that meaning within the discipline of mathematics itself. It is only by going outside of mathematics and adopting the perspective of theology that any kind of understanding of the equation might be gained, the significant implication here being that the whole mathematical field might be a vast treasure house of insights into the mind of God. In this regard, the article is a response to the monograph by George Lakoff and Rafael Núñez, Where Mathematics Comes From: How the Embodied Mind Brings Mathematics into Being (2000), which attempts to approach mathematics in general and the Euler equation in particular in terms of some basic principles of cognitive psychology. It is my position that while there may be an external basis for understanding mathematics, the results are somewhat disappointing and fail to reveal the full measure of meaning buried within that equation.     

A Case of Mind/Brain Identity: One Small Bridge for the Explanatory Gap

Based on the technique ofpressure blinding of the eye, two types of after-image (AI) were identified. A physicalist or mind/brain identity explanation was established for a negative a AI produced by moderately intense stimuli. These AI's were shown to be located in the neurons of the retina. An illusory AI of double a grating's spatial frequency was also produced in the same structure and was both prevented from being established and abolished after establishment by pressure blinding, thus showing that the location was not more central. The illusory AI was predicted from the knownnon-linearity in the retina and this is the first case of a clear cut type-type identity of a sensation and a neural process. Some implications for the concepts of the explanatory gap between neurology and consciousness and multiple neural realizations of conscious states and topic neutrality are discussed.     

Spiritual Need One: Spiritual Development: The Aging Process: A Journey of Lifelong Spiritual Formation

SUMMARY

To grow old is but one chapter in a lifelong journey of spiritual formation. Spirituality can be defined most easily by what it is not. Aging is a process of discovery and pondering, reminiscing, and acting, integrating and meaning making, even surrendering to Life as it is, not as we will it to be. Spiritual insights are gained from James Fowler, Viktor Frankl, Thomas Merton, Paul Tournier, Adrian Van Kamm, and Rachel Remen.     

邪教组织如何操纵人们的心灵?

邪教,由于其学说的怪诞,往往都要通过严格的心灵控制手段来达到组织目的。根据国外邪教研究机构的有关研究,邪教组织对其成员的心灵操纵     

On Advantages of the Clear Mind: Spiritual Practices in the Training of a Phenomenological Researcher

The article describes the training of the mind of the researcher in the process of preparation for phenomenological psychological research. Training opens the direct intuition of the interior architecture and meaning contents of the lived embodied self, thus helping students to ground phenomenological concepts in their own lived experience. Training is based on the comparative analysis of the approaches to knowledge in phenomenology and in spiritual systems such as Hesychasm, Vedanta, Shakta-Vedanta and Sufism. Husserl's method and spiritual systems share epistemological ground in the emphasis on the "knowledge by presence" and the use of direct intuition. Spiritual systems posit that the mind of the knower should be specially trained to have faculties such as discernment, healthy character structure, and self-awareness, which enhance the capacity of knowledge. This training, designed on the basis of meditation methods adapted for academic purposes, causes positive shifts in self-awareness, sense of identity and self-attitudes. The method has potential applications as a mnemonic technique in higher education and as an ego-strengthening intervention in cases of depersonalization or spiritual emergence in therapy.     

Spiritual Bypass: A Preliminary Investigation

The phenomenon of spiritual bypass has received limited attention in the transpersonal psychology and counseling literature and has not been subjected to empirical inquiry. This study examines the phenomenon of spiritual bypass by considering how spirituality, mindfulness, alexithymia (emotional restrictiveness), and narcissism work together to influence depression and anxiety among college students. Results suggested that mindfulness and alexithymia accounted for variance in depression beyond what is accounted for by spirituality and that all 3 factors (mindfulness, alexithymia, and narcissism) accounted for variance in anxiety beyond what is accounted for by spirituality. Implications for counselors are provided.     

Family Pathology and the Creation of Madness: A Case Study of Mind Control

This article describes the evolution of madness in a vulnerable young woman through the progressive manipulation of her religiosity and other beliefs. Evidence acquired during the forensic psychological investigation of a murder led to an ultimately finding of Not Guilty by Reason of Insanity. This case offers insight into the impact of two seriously impaired families systems as well as the profound pathology in a young man who unwittingly induced profound mental illness in his very vulnerable step-sister and the mother of his baby. Therapeutic Intervention over several years and then follow up over eight years showed no evidence of any ongoing or concurrent mental illness after her discharge from detention.     

荀子养心说新探——一种精神修持理论视域下的考察

本文尝试透过一种精神修持理论的视角考察荀子的养心理论。在战国时代的心术思潮中,荀子的"治气养心之术"代表了一种典型的儒家的心术理论。荀子提出最好的养心方法在于诚("君子养心莫过于诚"),本文则指出,作为一种心灵修养(养心)的方式,荀子的诚以道德修养(养德)作为理想和目的。并且,在其自然主义人性论背景之下,诚的思想在荀子整个道德修养学说中具有一种特别的理论意义。本文特别指出,以诚养心的修持过程也正是心逐渐理性化、精神化,进而最终转化为道德理性主体的过程。最后,对诚的实践的分析表明,荀子的诚主要表现为行为主体在内在的心志上专一于对道德理性的信守和贯彻,从而为以心治性的道德修养实践提供了主体基础。     

A Spiritual Person

When asked in a questionnaire to describe a spiritual person, William James named one instead: Phillips Brooks. This article focuses on Brooks—his life, his sermons, and his poem “O Little Town of Bethlehem”—to make the case that he exemplified James’ view of spirituality as “a susceptibility to ideals, but with a certain freedom to indulge in imagination about them.” It also supports Belzen’s (Mental Health, Religion & Culture, 12:205–222, 2009) view that there is no spirituality in general but only individual manifestations of it, a point that James’ nomination of Brooks implicitly supports.     

Spiritual Empowerment: A Metaphor for Counseling

The metaphor of counseling as spiritual empowerment is presented, followed by an explanation of spiritual empowerment as a metaphor and spiritual empowerment as a theoretical framework for counselors. In the use of this metaphor, counselors initiate a spiritual experience with clients, and clients often experience a spiritual awakening in which they discover or rediscover their own spiritual power. Five conclusions are identified.     

Interfaith Spiritual Care: A Systematic Review

Journal of Religion and Health - Although knowledge on spiritual care provision in an interfaith context is essential for addressing the diversity of patients’ religious and spiritual needs,...     

Concordant Spiritual Orientations as a Factor in Physician--Patient Spiritual Discussions: A Qualitative Study

Objectives: To understand the impact of physicians and patients religious/spiritual orientation on discussions of spiritual issues. Methods: We performed semi-structured interviews of 10 Missouri family physicians and 10 patients of these physicians, selecting subjects nonrandomly to represent a range of demographic factors, practice types, and chronic or terminal illness. We coded and evaluated transcribed interviews for themes. Results: Respondents expressed that similar belief systems facilitate patient–physician spiritual interactions and bring confidence to their relationships. Those holding dissimilar faiths noted limited ability to address spiritual questions directly. They cited significant barriers to spiritual interaction but considered that ecumenism, use of patient-centered care, and negotiation skills lessen these barriers. Conclusions: Our respondents view spirituality similarly to other aspects of the physician–patient relationship involving differing viewpoints. Where discordance exists, cross-cultural, patient-centered, diplomatic approaches facilitate spiritual discussions.     

A Beautiful Mind

It is often difficult to discern the line between creativity and madness. This presents a particular hazard for the analyst, whose failure to recognize real potential can result in undermining the individual's developmental strivings. This dilemma is explored through a case illustration of a woman whose creativity was undermined by a lack of recognition. To vivify the dilemma, the author invites the reader to look through her eyes into the lens offered by the film A Beautiful Mind, which portrays the struggles of Nobel Prize-winning mathematician John Nash to maintain his sanity while also testing the limits of his mind and imagination. These illustrations encourage us to consider the dilemma of the gifted individual when excessive tension arises between absorption in one's medium versus needs for recognition.     

Mind and Matter: A Physicist's View

Physics explores a universe of wonderful order, expressed in terms of beautiful mathematical equations. Mathematics itself is understood to be the exploration of a realm of noetic reality. Science describes matter in terms of concepts with mind-like qualities. The psychosomatic nature of human persons is best understood in terms of a dual-aspect monism, in which matter and mind are complementary aspects of a unitary being. The new science of complexity theory, with its dualities of parts/whole and energy/information, offers modest resources for the speculative exploration of this idea. The intrinsic unpredictabilities present in nature afford the metaphysical opportunity to consider dissipative systems as exhibiting top–down causality.     

The Spiritual Assessment Inventory: A Theistic Model and Measure for Assessing Spiritual Development

The Spiritual Assessment Inventory (SAI) is a relationally-based measure designed to assess two dimensions of spiritual development: Awareness of God and Quality of Relationship with God. The present article reports the results of two studies: exploratory and confirmatory factor analyses of a revised SAI, which replicated five factors, and a factor analysis of a revised SAI with a new Impression Management (IM) subscale. Results supported the factor structure of the SAI and the homogeneity of the IM scale. Correlations of the SAI subscales with the Spiritual Well-Being Scale, the Intrinsic/Extrinsic-Revised, the Bell Object Relations Inventory, the Defense Styles Questionnaire, and the Narcissistic Personality Inventory also supported the construct validity of the SAI. Two-step multiple regressions supported the incremental validity of the SAI. Suggestions for future research and implications for clinical use of the instrument are discussed.     

Science and Morality: Mind the Gap, Use Happiness as a Safe Bridge!

In 2002 Sissela Bok re-published her book “Common Values”, first published in 1995, about her search for a minimal set of values to be respected all over the world. In her view such a set of values is needed to facilitate international communication and cooperation. Values already recognized in every society can be included as a starting point. In her book “Exploring happiness”, published in 2010, she explains why she finds happiness unfit to be included. She observes that there are discordant claims about what happiness is. Any particular vision can lead to practical choices that either adhere or violate the values she prefers. In my view subjective happiness should be included, because there are no discordant claims about the meaning of subjective happiness, and subjective happiness is simultaneously attractive as a moral value and as an object of scientific research. Subjective happiness can function as a bridge between science and morality. The only discordant claims are about ‘objective’ happiness, as a wider interpretation of well-being in the context of some specific morality or ideology.     

Spiritual journeys in aging: A buddhist view

The spiritual journey of a Buddhist devotee is a continual exploration of the truth of interdependence which Siddhartha Gautama realized to become the Buddha, “the Enlightened One.” On the morning of the enlightenment, the Buddha apprehended the truth that all things and all beings are interconnected and mutually dependent in time and space. One measure of the spiritual maturity of the Buddhist devotee is his or her appreciation for the profound responsibilities and gratitude we share for all things. To illustrate the significance of interdependence in our lives, the author turns to the wisdom contained inVital Involvement in Old Age by Erik and Joan Erikson and Helen Q. Kivnick.