The Role of Experience in the Assessment of Human Nature

Abstract

We need to distinguish between different types of experience and different experiential realms when we address the topic of human nature. Special emphasis is put on the hermeneutical dimension of human knowledge. The different experiential realms, which may give rise to natural, cultural and social, psychological and spiritual experiences, are then in turn assessed with regard to in what respect, for what purpose, and to what extent they can be used in order to establish a comprehensive and interdisciplinary justified view of human nature that takes all dimensions of human experience sufficiently into account.     

Multiple Religious Belonging among visitors of Dominican spiritual centers in the Netherlands

ABSTRACT

In the religiously pluralized Western world, a trend called ‘Multiple Religious Belonging’ (MRB) has been identified. Although it is a much theologically debated concept, empirical research on the practice of MRB is limited. The present research project therefore explores the phenomenon of MRB among visitors of Dominican spiritual centers in the Netherlands (n=472). It investigates to what extent and in which ways such visitors combine elements from more than one religious tradition in their lives and what they perceive to be the benefits of combining elements. It links this information to their views on religion, the resources they draw from, their (religiously diverse) networks, and their motivations for attending spiritual activities. The results indicate that respondents who combine elements from more than one religious tradition (‘combiners’) are more likely than ‘non-combiners’ to: a) see religion as something that is constantly changing during the life course; b) have networks which are religiously diverse; c) place importance on nature, in-depth conversations, personal rituals or practices, and theological, philosophical, and spiritual texts as resources; d) be motivated to attend spiritual centers because of a focus on self-exploration.     

“Staring into the abyss”: veterans’ accounts of moral injuries and spiritual challenges

The concept moral injury is receiving increased attention, especially as it pertains to military trauma. In war, service members may both observe and directly experience horrific events that one can scarcely prepare for. For some, this can result in a shattering of their assumptive world and loss of meaning. For those who are spiritually oriented, a spiritual or existential crisis may ensue. This qualitative study examines military related spiritual and moral wounds experienced by 23 veterans receiving services at a United States Veteran Administration Medical Center. In these first-person accounts, veterans provide insight into a variety of trauma-related struggles including guilt and shame, loss of trust and betrayal, the search for meaning and for the forgiveness of self and others, loneliness and withdrawal, anger, and negative changes in spiritual beliefs and practices. The findings support a call for additional trauma treatment options that address the spiritual and moral components.     

Sound escapes: images of spirituality from music teachers and students

This on-going piece of research seeks to identify what music teachers, performers and students from high school through to university understand by the word spirituality in relation to music. From this it is hoped to be able to look at the relevance of the term spirituality in the music classroom. In this paper, data are presented from qualitative research gained in the form of interviews with 37 respondents and four focus groups of children, and quantitative research from questionnaires completed by 38 trainee music teachers. From these data, we identified five themes relating to the respondents’ understanding of the term ‘spirituality’ in relation to music. These were: to what extent spirituality is seen as a religious concept; whether spirituality is an inner or outer experience; to what extent words are relevant to spiritual experiences; the role that knowledge and emotion play and whether musicians experience a sense of spirituality more when listening or performing. From these data we go on to identify implications for the music classroom.     

SPIRITUAL TRANSFORMATION,RITUAL HEALING,AND ALTRUISM

Based on studies of spirit healing in Puerto Rico and the United States, this essay proposes a model of ritual healing process focused on the core components of spiritual transformation and empathy. It describes the central role of spiritual transformation in healers from which emerges their capacity for relation, empathy, and altruism. Many spirit healers, following a spiritual transformation, begin to exercise what I label here radical empathy, in which individual differences between healer and sufferer are melded into one field of feeling and experience. This produces a type of altruism in which spirit healers feel compelled to be altruistic in responding to suffering whenever they encounter it. The model is compared and contrasted with aspects of healing process in some psychotherapeutic and analytic therapies. These comparisons are offered in the light of the growing interest in incorporating spirituality into psychological and medical treatments.     

The creativity-spirituality construct and its role in transformative coping

The present study examines whether and to what extent creativity and spirituality are used in coping in a cross-cultural and cross-denominational student sample of 610 participants. Two new theory-based instruments, displaying good internal consistency and satisfactory levels of content-, and construct validity, are introduced, the Creative Coping Scale-19 (CCS-19), and the Spiritual Coping Scale-30 (SCS-30). A positive, moderate relationship between creative and spiritual coping emerged, thus supporting the theory of transformative coping. The findings demonstrated that participants applied both creative and spiritual coping in their lives in order to deal with acute and chronic stress. Associations between creative and spiritual coping and demographic variables were outlined. Practical applications for the promotion of mental health were discussed. Future research should seek to replicate and extend the present findings.     

Sankofa Socialization as a Response to the Soul Trauma of Black Women Activists in Ministry

This article sets out an emerging discourse on defining and repairing the generational spiritual consequences of racism, victimization, marginalization, and isolation experienced by women of African descent, identified in this paper as “soul trauma.” Drawing on the work of W.E.B. Dubois, Joy DeGruy, Iva Carruthers, and others, it establishes the deep and deadly effect of internalized white supremacy and cultural hegemony on the identity and socialization of Black women, an effect that requires substantial work and repair beyond what established human service delivery practices can provide to the essential core of one's being, the soul. This article posits the concept and practice of Sankofa as a form of holistic medicine in the repair of Black souls, specific to the use of Kindezi, a Kikongo education system.     

The Only Way Out Is Through: The Peril of Spiritual Bypass

Given the increased attention to spirituality in the counseling literature, with a primary emphasis on helping clients find their spiritual path, it is important for counselors to be aware of one potential pitfall of the spiritual path, namely spiritual bypass. Spiritual bypass occurs when clients seek to use their spiritual beliefs, practices, and experiences to avoid genuine contact with their psychological “unfinished business.” The purpose of this article is to define spiritual bypass, discuss the necessity of healing at the cognitive, emotional, and physical levels, as well as at the spiritual level for holistic wellness, and provide examples of clients in spiritual bypass.     

Is youth spiritual development a universal developmental process? An international exploration

This article describes a new conceptual approach to youth spiritual development, positing it as a universal aspect of positive youth development, and presents initial empirical evidence for the cross-cultural validity of this theory. Based on an international survey with 6725 youth in eight countries, it provides a global portrait of the spiritual lives of 12–25 year olds. The development and psychometric properties of core spiritual development and religious/spiritual engagement across nations and religious traditions are described. Finally, a person-centered analytic technique is used to explore profiles of the unique ways spiritual development manifests itself in the lives of young people. Results suggest that spiritual development is an active process among the majority of youth across diverse religious and cultural backgrounds, with most having spiritual development unfold without particularly strong engagement in explicitly religious or spiritual practices.     

The Impact of a Breast Cancer Diagnosis on Religious/Spiritual Beliefs and Practices in the UK

The use of religious/spiritual resources may increase when dealing with the stress of a cancer diagnosis. However, there has been very little research conducted into changes in religious/spiritual beliefs and practices as a result of a cancer diagnosis outside the USA. The aim of this study was to examine the impact of a breast cancer diagnosis on patients’ religious/spiritual beliefs and practices in the UK where religious practice is different. The study used two methods. One compared the religious/spiritual beliefs and practices of 202 patients newly diagnosed with breast cancer with those of a control group of healthy women (n = 110). The other examined patients’ perceived change in religious/spiritual beliefs and practices at the time of surgery with those in the year prior to surgery. The aspects of religiousness/spirituality assessed were: levels of religiosity/spirituality, strength of faith, belief in God as well as private and public practices. Patient’s perceived their belief in God, strength of faith and private religious/spiritual practices to have significantly increased shortly after surgery compared with the year prior to surgery. However, there were no significant differences in religious/spiritual beliefs and practices between patients and healthy participants. Change scores demonstrated both a reduction and an increase in religious/spiritual beliefs and practices. Although belief in God, strength of faith and private religious/spiritual practices were perceived by patients to be significantly higher after their cancer diagnosis, no significant differences in religious/spiritual beliefs and practices were found between the cancer group at the time of surgery and the control group. Different methodologies appear to produce different results and may explain contradictions in past US studies. Limitations of this study are discussed and suggestions for future research are made.     

Spiritual Well-being,Faith Maturity,and the Organizational Commitment of Faculty in Christian Colleges and Universities

The relationship between the spiritual experience and organizational commitment of faculty in Seventh-day Adventist tertiary educational institutions in north Philippines constituted the primary focus of this study. Instrumentation included the Spiritual Well-being Scale (SWBS), Thayer Long-form Faith Maturity Scale (TFS), and Organizational Commitment Questionnaire (OCQ). Each aspect of spiritual experience in the study was significantly and positively related to organizational commitment, with the highest correlation evidenced in the case of faith maturity. Further, the relationship between spiritual experience and organizational commitment was influenced by several demographic variables. The best model for predicting organizational commitment, accounting for 42% of the variance explained, was comprised of existential well-being, faith maturity, and time lapse since baptism.     

Peak Sexual and Spiritual Experience: Exploring the Mystical Relationship

Abstract

The nine-category phenomenological typology of mystical peak experiences proposed by Pahnke (1980) was used to construct a framework for understanding and relating peak potentials for sexuality and spirituality. Examples from mystics—St Catherine of Siena, St John of the Cross and St Teresa of Avila—demonstrate the erotic connectedness they experienced in spiritual peaks. It is proposed that integrating understanding of sexual and spiritual peak experience provides more knowledge of what it means to be ‘fully human’ and creates insight into the depths of intimacy with self, others, and the ultimate.     

Consensus and Power in Deliberative Democracy

On Certainty can be understood in the light both of criticism of the Tractatus's implication that judgments need the mediation of present experience to apply to the world, and of the Investigations’ remark that the primitive response to the world is not an intuition but an action. Suppose a ‘system of judgments’ is a system of practices (in which judgments are somehow immanent) and the ‘judgments’ in which there is ‘agreement’ are fundamental to the very sense of what we say. To say they were open to the question: True or false? would be to call in question the truth of an entire cultural Weltbild and give ‘truth’ a metaphysical emphasis of which it is not susceptible.     

Transforming ourselves/transforming curriculum: spiritual education and Tarot symbolism

This paper is threefold. It is grounded in the philosophical work of two educational theorists: John Dewey and our contemporary Nel Noddings. It also brings into the conversation the ancient system of Tarot, arguing that its pictorial symbolism embodies intellectual, moral, and spiritual ‘lessons’ derived from collective human experiences across times, places, and cultures. For Dewey, to call somebody spiritual never meant to invoke some mysterious and non‐natural entity outside of the real world. As a system of communication and interpretation, Tarot is oriented toward the discovery of meanings in the real experience and performs two functions, existential and educational, focusing on the ethical and spiritual dimension of experience. The pictorial images create an adventure story of the journey through the school of life, each new life experience contributing to self‐understanding and, ultimately, spiritual rebirth. Tarot not only speaks in a different voice, therefore bringing forth the subtleties of Gilligan and Noddings’ relational ethics, but also enables a process of critical self‐reflection analogous to the ancient Socratic ‘Know thyself’ principle that makes life examined and thus meaningful. As a techne, it can and should become a valuable tool to complement an existing set of educational aids in the area of moral and spiritual education.     

'Experiencing' Alpha: Finding and Embodying the Spirit and Being Transformed--Empowerment and Control in a ('Charismatic') Christian Worldview

This article analyses the Alpha Course, the 15-session evangelising programme designed by Holy Trinity Brompton. It argues that it is a popular form of evangelism influenced by the 'charismatic' movement, which aims to initiate participants into a particular religious 'experience'. It further argues that the course aims to stimulate participants to locate themselves, psychologically and socially, within a 'charismatic' worldview. The article aims to examine, phenomenologically, the Alpha 'experience', through an ethnographic analysis of the course and in particular its Holy Spirit weekend. The article relates Alpha to the wider beliefs and practices of the 'charismatic' movement and religious experience and assesses what it means for contemporary Christianity. It seeks to show that the initial 'experience' gained on the Alpha Course is continued within 'charismatic' experience in church meetings and services and looks at the personal empowerment and social control that may be at work.     

Simone Weil on Labor and Spirit

This essay argues that Simone Weil appropriates Marx's notion of labor as life activity in order to reposition work as the site of spirituality. Rather than locating spirituality in a religious tradition, doctrine, profession of faith, or in personal piety, Weil places it in the capacity to work. Spirit arises in the activity of living, and more specifically in laboring—in one's engagement with materiality. Utilizing Marx's distinction between living and dead labor, I show how Weil develops a critique of capital as a “force” that disrupts the individual's relation to her own work by reducing it to the mere activity of calculable “production.” Capital reduces labor to an abstraction and thereby uproots human subjectivity, on a systemic scale, from its connection to living praxis, or what Weil calls spirituality. Life itself is exchanged for a simulacrum of life. In positioning living labor as spiritual, Weil's work offers a corrective to these deadening practices.     

Hidden Treasures in Theological Education: The Writing Tutor,the Spiritual Director,and Practices of Academic and Spiritual Mentoring

Mentoring is an important but often overlooked resource in theological education and students' academic and spiritual formation. This essay profiles the mentoring practices and postures of the writing tutor and the spiritual director as exemplars of academic and spiritual mentoring. An extended probe of this analogy affirms the integration of academic and spiritual formation as a core value in theological education; identifies mentoring in theological education as a hidden treasure fostering this integration and warranting attention as a theological practice; and re‐envisions the theological practice of mentoring under the traditional rubric of the “care of souls,” embracing the relational, educational, formational, spiritual, and rhetorical dimensions of this practice.     

Psychoanalysis and Trauma

This article articulates some of the problems that surround the use of the term trauma in psychoanalytic theory and suggests that the key element for a theory of pathogenesis and mental functioning is not the either/or of external versus internal causation or trauma versus drive. Rather, it is an understanding of whether, or to what extent, the raw data of existential experience is or is not transformed into psychological experience. From this perspective, trauma is whatever outstrips and disrupts the psyche’s capacity for representation or mentalization. Absent the potential for mental representation, these events and phenomena are historical only from an external, third-person perspective. Until they are mentalized, they remain locked within an ahistorical, repetitive process as potentials for action, somatization, and projection.     

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.