The plausibility of spiritual intelligence: spiritual experience,problem solving and neural sites

Australian teachers in Church related schools have begun to use the term ‘spiritual intelligence’ in their educational discourse. Is it accurate to describe spirituality as a form of intelligence? This paper explores whether the notion of spiritual intelligence is plausible. It addresses this firstly by discussing the notion of spiritual experience as a mechanism for problem solving—one of the central themes that underlies the concept of intelligence. Secondly, it examines some of the neural sites of the human brain that have been found to be active in those who apperceive spiritual experience. In light of this discussion, this paper argues that although some concerns prevail in considering spirituality as a form of intelligence, the concept of spiritual intelligence may nonetheless be rendered as plausible.     

The spiritual experience index: A measure of spiritual maturity

The Spiritual Experience Index was developed to measure spiritual maturity in persons of diverse religious and spiritual beliefs. The scale was constructed from a developmental rather than a multidimensional conceptualization of faith. Initial findings from a religiously heterogeneous college sample indicated good reliability for the SEI and supported its use as a unidimensional measure. Higher scores on the SEI were significantly related to lower dogmatism and intolerance of ambiguity. The SEI was also moderately related to higher religious participation and positively correlated with intrinsicness and quest. However, compared with the intrinsic and quest scales, the SEI emerged as the strongest indicator of adaptive spiritual functioning. Directions for future research are suggested.     

Retrospective spiritual narratives: exploring recalled childhood and adolescent spiritual experiences

This paper draws on a collection of retrospective narratives of childhood and adolescent spiritual experiences to explore the qualities and characteristics of the spirituality of the young. They recall a range of spiritual experiences that touch on death, mortality, visions, and perceptions and connections beyond the self. Their experiences include varying intensities of emotion and invoke a range of responses in them and others. The paper considers the social, emotional and familial context of these early life experiences and their impact on spiritual experience and the possibility/impossibility and freedom/lack of freedom to express, and integrate spirituality.     

Self-mutilation: a spiritual endeavor

This article explores the phenomenon of self-mutilatory behaviors among practitioners both today and throughout history with the intent of exposing what the author finds to be a radical correlation between mental illness and spirituality. It is the author's belief that today's strong focus on the biology of mental illness, though essential, will extend us only so far in our comprehension of mental pathology; and that an investigation into the spiritual needs of humankind may serve to round out our understanding.     

Moral injury,coherence, and spiritual repair

In the PTSD literature, moral injury represents dissonance between a person’s beliefs about how they and the world should function, and the trauma event(s) they experienced. Given the association of moral injury with the assumptive world, it is not surprising the concept is closely intertwined with spiritual concerns. This paper reports on a spiritually integrated group intervention designed to help veterans with PTSD in the process of moral and spiritual repair. Qualitative findings are shared from interviews conducted with 18 participants who completed the intervention. Themes are centred around participants’ overall response to their experience in the group; where they are at regarding feelings such as guilt, shame, anger, trust, sense of betrayal, and desire for forgiveness; changes in religious/spiritual beliefs and practices and the experience of moral injury; and if they now find meaning in the trauma. The findings support the need for additional treatment options that address the moral and spiritual aspects of trauma.     

Meaning-creation,selfhood, and religion: From religious metanarratives to spiritual self-narratives

Abstract

This paper attempts to support the idea that the psychology of religion might be developed as an applied branch of cultural psychology. The scope of the argument is both theoretical and empirical. On the one hand, it is argued that religion functions as the most powerful semiotic system which provides subjects with metaphors, narrative frameworks, rituals and other cultural resources for personalised meaning-construction and life-designing. On the other hand, it is illustrated with an exploratory qualitative study how a specific type of community, a Catholic Seminary, produces a particular set of religious symbols and how their members write their narrative identities in multiple and unstable ways through dialectical tensions and creative self-invention. Thus, the psychology of religion becomes a fruitful laboratory to further investigate the mutually generative interplay between culture and self in order to better understand the plastic process of continuous self-identity formation and transformation.     

Contemplating spiritual experience: Winnicott's potential space,Tibetan bardo,and liminality

Abstract

In this paper, ways of contemplating and accommodating the unfamiliar, especially the “other” of spiritual experience, are considered. Some concepts from psychoanalysis, such as Winnicott's “potential space” and his notion of “holding,” are helpful in comprehending spiritual experiences that can easily be misunderstood, or “flattened out” to use Bion's phrase. Interesting and rather remarkable confluences in these concepts from psychoanalysis and from Tibetan Buddhism (bardo) and cultural anthropology (liminality) are considered in their functions of both enabling and comprehending these extraordinary and often life-enhancing experiences.     

Drama,intimacy, and vulnerability: the spiritual challenges of digital culture

The ever-increasing engagement of children and youth in social media and gaming activities online has created new challenges for scholars and practitioners of children’s spirituality. Bringing psychosocial and media studies research on the phenomena of adolescent ‘drama’ and morality, cyberbullying, and the vulnerable adolescent’s desire for intimacy and community into conversation with ideas about and practices for children’s spiritual nurture is essential work. Questions about the positive and negative influences of digital participation on moral imagination, levels of aggression and prosocial behaviours in social media communication, and the extent to which intimate relationships can be developed online are key concerns to be explored in this article.     

Religiousness, spiritual seeking, and personality: findings from a longitudinal study

The hypothesis that personality characteristics in adolescence can be used to predict religiousness and spiritual seeking in late adulthood was tested using a structural equation modeling framework to estimate cross-lagged and autoregressive effects in a two-wave panel design. The sample consisted of 209 men and women participants in the Berkeley Guidance and Oakland Growth studies. In late adulthood, religiousness was positively related to Conscientiousness and Agreeableness, and spiritual seeking was related to Openness to Experience. Longitudinal models indicated that Conscientiousness in adolescence significantly predicted religiousness in late adulthood above and beyond adolescent religiousness. Similarly, Openness in adolescence predicted spiritual seeking in late adulthood. The converse effect, adolescent religiousness to personality in late adulthood, was not significant in either model. Among women, adolescent Agreeableness predicted late-life religiousness and adolescent religiousness predicted late-life Agreeableness; both these effects were absent among men. Adolescent personality appears to shape late-life religiousness and spiritual seeking independent of early religious socialization.     

Adolescents,well-being and spirituality: insights from a spiritual program

This paper is a study of adolescents, well-being and spirituality. I have looked at the All Round Training in Excellence (ART-Excel) program for adolescents developed by an international spiritual organisation called the Art of Living Foundation (AOL Foundation). Adolescents participants (n = 396) of this program from four cities – Vancouver, London, Johannesburg and Mumbai – comprised of the sample. An equal number comprised of the control group. The findings suggest that spirituality is generally perceived as having positive mental health and well-being influences for program participants. Logistic regression analyses showed that girls, Hindus (homeland and Diaspora), adolescents in higher monthly expenses brackets, with a better health status, that is no self-declared ailments saw a higher efficacy to the ART-Excel program. The program was in general seen to contribute to well-being, social participation, sense of social duty, relationships, future vision and educational attainment. It is important to recognise the role of spirituality in early adolescents’ psychological well-being and include discussion of such coping mechanisms in working with this population. Moving this further it is also important for helping professionals to be cognisant of the possible presence and importance of spiritual beliefs in the lives of troubled adolescents such as runaway and homeless youth.     

The anatomy of sorrow: a spiritual,phenomenological, and neurological perspective

There is considerable controversy, both within and outside the field of psychiatry, regarding the boundaries of normal sadness and clinical depression. Furthermore, while there are frequent calls for a "pluralistic", comprehensive approach to understanding depression, few writers have tried to integrate insights from the spiritual, philosophical, and neurobiological literature. The author proposes that such a synthesis is possible, and that our understanding of ordinary sorrow and clinical depression is enriched by drawing from these disparate sources. In particular, a phenomenological analysis of sorrow and depression reveals two overlapping but distinct "lifeworlds". These differ in the relational, temporal, dialectical, and intentional realms. Recent brain imaging studies are also beginning to reveal the neurobiological correlates of sorrow and depression. As we come to understand the neurobiology of these states, we may be able to correlate specific alterations in "neurocircuitry" with their phenomenological expressions.     

Nursing: Significance for spiritual care

Nurses can be seen to contribute significantly to the spiritual objectives and programs in hospitals and other health agencies under religious auspices. One impressive example is nursing involvement with and cooperation in the pastoral care program at North Carolina Baptist Hospital in Winston-Salem. At this hospital the nurse is both an assistant to and a coworker with the chaplain and functions in many ways as facilitator and supporter in his spiritual mission.     

Spirituality,spiritual sensibility and human growth

While notions of spirituality, spiritual experience and spiritual development seem much neglected in the literature of modern analytical philosophy, such terminology continues to be current in both common usage and religious contexts. This author has previously taken issue with some recent attempts to develop (educational and other professional) conceptions of spirituality and spiritual experience as substantially independent of religious attachment. Notwithstanding this, the present paper considers whether such a ‘religiously-untethered’ notion of spirituality, spiritual experience or sensibility might yet be sustainable in terms of two key criteria: (1) as a capacity for non-instrumental perspectives on, or interpretations of, the world of ordinary experience; and (2) as a corresponding capacity to identify goals and values that transcend or are not reducible to the meeting of immediate natural or material—either individual or social—needs.     

Educational models of spiritual formation in theological education: Introspection‐based spiritual formation

Given that spiritual formation of students is a key pursuit of theological training and in light of the evolving landscape of Christian spiritual formation, designing an effective educational model for the goal of students' formation is challenging. This article explores the educational means and factors of self‐awareness that enhance spiritual formation. Based on a review of the most recent literature, this article intends to synthesize their theories and findings to provide an introspection‐based spiritual formation model that focuses on students' self‐awareness development with the goal of spiritual formation in theological education.     

Assessing spiritual well-being: relating with God explains greatest variance in spiritual well-being among Australian youth

How do we set standards in assessing spiritual well-being (SWB)? Most measures provide only scores on arbitrary scales. Therefore, if the questions differ, the scores are likely to as well. This paper reports on two scales developed with 460 Australian secondary school students, with diverse cultural and religious backgrounds, from state, Catholic, Christian Community and independent schools. The four domains model of spiritual health/well-being was the theoretical base from which 12 items were developed to reflect quality of relationships with each of self, others, environment and God/the Divine. The instrument with the five top-scoring items in each domain, known as Spiritual Health And Life-Orientation Measure (SHALOM), has been sought for use in over 200 studies in 20 languages. The second-highest sets of five items were extracted and found to form statistically valid factors, for a new instrument called SWBQ2. As would be expected, the mean values for the factor scores varied between SHALOM and SWBQ2, overall and by school type. However, regression analyses of the lived experience scores showed that relating with God provided greatest explanation of variance in SWB, on both measures. A double-response method introduced for SHALOM was also used with SWBQ2 to compare each person’s lived experience with their ideals, better reflecting quality of relationships, rather than just the arbitrary scores. There was negligible difference in dissonance scores on the four factors in both measures, that is, in comparing the difference between ideals and lived experiences. This method showed consistency in the quality of relationships reflecting SWB, contrasted with variance shown using only lived experience, as mentioned above. Relating with God was again most influential on SWB. These findings have implications for methods used in assessing SWB as well as outcomes.