Elements of Couple Psychotherapy and Awakening

SUMMARY

A basic premise of this article is that the couple relationship always contains elements of spiritual awakening. “Spiritual emergencies,” fresh love, and new pain all bring with them the potential of spiritual awakening. The limits in our ability to express love, receive love, and to sustain intimate contact in our couple relationship mirror the limits within our spiritual life. Our relative ignorance of the spiritual aspects of our couple relationship causes stagnation and suffering.     

The Paradoxes of Humor and the Burdens of Despair

SUMMARY

People today often express considerable despair about old age and the aging process. Older adults who experience frequent losses of connections with important persons can feel considerable despair in old age. Nevertheless, many older people retain hope in the face of situations that elicit despair and demonstrate what gerontologists call the “paradox of well being” in later life. Often, their hope is expressed in humor. This paper traces the connections among humor, hope, and religious faith in older adults. It argues that even persons who suffer from dementia can continue to express what Viktor Frankl called the “defiant power of the human spirit” through their humor.     

Widows' Spiritual Journeys: Do They Quest?

SUMMARY

Two studies examined the spiritual experiences of older women shortly after their husbands' deaths. The central question was, in the process of becoming and being a widow, do the older women begin a reflective dialogue with existential questions and initiate spiritual journeys as recent widows? One study is based on the widows within a random sample of older adults. The second study involved in-depth interviews with 15 recent widows. Both studies included Batson's measures of means, ends, and quest religious orientations. There was more evidence of an “ends” (intrinsic) orientation among the widows than “means” (extrinsic) for religious involvement; there was also no change over time in these orientations. Their quest orientation, however, became significantly less prevalent in the follow-up. It seems that women indeed quested, and by follow-up engaged their faith for religious consolation. Data from Study 2 revealed two themes: religious involvement provided a sense of continuity and direction, and through faith and prayer the women were able to (re)find meaning and purpose to life.     

Perceived lack of training moderates relationship between healthcare providers’ personality and sense of efficacy in trauma-informed care

ABSTRACT

Background and Objectives: Medical patients often have trauma histories that are not routinely assessed, which can adversely affect health outcomes. Despite growing awareness of this issue, there is limited understanding of factors that influence provider competency in trauma-informed care (TIC). The study examined healthcare providers’ personality traits in relation to their sense of TIC efficacy, taking into account perceived barriers to TIC and professional quality of life.

Study Design: The study used cross-sectional survey methods to examine our central hypothesis that provider personality traits and perceived barriers to TIC would be associated with TIC-efficacy, and to explore interactions among study variables.

Methods: Survey data were collected from 172 healthcare providers examining TIC knowledge, TIC-efficacy, perceived barriers to TIC, personality traits, and professional quality of life.

Results: TIC-efficacy was positively correlated with “intellectence/openness” and inversely correlated with “neuroticism” and perceived lack of training as a barrier. “Intellectence/openness” interacted with perceived lack of training to predict TIC-efficacy, suggesting that providers with lower “intellectence/openness” report greater TIC-efficacy when lack of training is not perceived as a barrier.

Conclusions: Provider personality traits and perceived barriers to TIC appear related to providers’ TIC-efficacy. Implications for overcoming barriers to TIC through training and implementation are discussed.     

“Queering” Spiritual Direction: Towards a Trans*-Literary Praxis

Abstract

The praxis of spiritual direction has a number of well-established orthodoxies, most notably Ignatian, Franciscan and Benedictine, each typically characterized as paths that invite us to become our “true” selves in God. This article interrogates practices of spiritual direction from a queer perspective, examining the exclusions and inclusions for trans* people implicit in traditional notions of “spiritual direction”. Concentrating on a theo-literary reading of Psalm 139 using trans* understandings of the terms “passing” and “stealth” and grounded in my experience as a trans* woman, a spiritual director and poet, this article presents critical strategies to enable trans* Christians to locate themselves in the Christian spiritual discourse.     

Beyond reductionism: The emerging holistic paradigm in education

Abstract

Modern educational theory and practice are grounded in an objectivistic, reductionistic world view, particularly a “natural science” conception of human development. Holistic education is a radically non‐reductionistic approach based upon a person‐centered, ecological, global and spiritual world view. As such, the holistic paradigm is an alternative not only to the scientistic reductionism of the modern age, but also to the intellectual reductionism of postmodern thought. Holistic education is a humanistic as well as spiritual critique of the dominant culture.     

Spiritual Maturity and Meaning-Filled Relationships: A Sociological Perspective

SUMMARY

The process of self-development, spiritual maturity and the construction of new meaning-filled relationships in late life are analyzed through the actions and interactions observed in the biographical case history of Sarah-Patton Boyle. Atchley's four stages in the process of retirement applied to the case of Sarah-Patton Boyle identifies the changes in her social roles and relationships and the struggle to maintain a positive self-view in the midst of socio-environmental changes. The struggle to continue “spiritual self” identity and ties with the church are discussed.     

Foundations of the human sciences 1 : Beyond reductionism: The emerging holistic paradigm in education

Abstract

Modern educational theory and practice are grounded in an objec‐tivistic, reductionistic world view, particularly a “natural science” conception of human development. Holistic education is a radically non‐reductionistic approach based upon a person‐centered, ecological, global and spiritual world view. As such, the holistic paradigm is an alternative not only to the scientistic reductionism of the modern age, but also to the intellectual reductionism of postmodern thought. Holistic education is a humanistic as well as spiritual critique of the dominant culture.     

“Wasted Lives” and the Hero Grown Old: Personal Perspectives of Spirituality by Aging Men

ABSTRACT

As part of a broad study concerning the lifestyles and generativity of older men, respondents were questioned about spiritual issues, operationalized as a belief in God and an afterlife. In a sample of 150 men, marked attitudinal trends emerged. In the first trend, consideration of spiritual issues was deemed unimportant and interfered with the business of “living life.” In the second trend, determination to achieve a desired but unrealized goal constituted the major focus of life and did not allow time for consideration of spiritual issues. In the third trend, current contenment also negated the need for thought regarding spiritual issues. One of the goals of this study was to determine, through self-reporting, what personal spirituality actually meant to the men interviewed.     

Meanings of “the existential” in a Secular Country: A Survey Study

“The existential” is a concept that many people use albeit associated with different meanings. In order to increase research-based insight into the meaning of “the existential,” we conducted a questionnaire study in Denmark in 2018 in which we asked 1.106 Danes of various age, gender, educational and geographical background about personal associations linked to “the existential.” Factor analysis of the answers resulted in three different groups of meaning: (1) essential meanings of life, (2) spirituality/religiosity and (3) existential thinking. The findings show that “the existential” serves well as an overarching construct potentially including secular, spiritual and religious meaning domains, at least within the European context.

     

Religion as Moderator of the Sense of Control–Health Connection: Gender Differences

ABSTRACT

Objectives. Sense of personal control is a key marker of successful aging, yet little is known about its relation to religiousness and personal adversity among older adults. This study investigated the relation between two different religious orientations, a church-centered religiousness and a non-church-based spiritual seeking, sense of control, physical health, and gender in late adulthood.

Methods. The participants consisted of a community sample of men and women (N = 156) in their late sixties and mid-seventies who were born in the San Francisco Bay Area. Three-way ANOVAs were used to test in separate analyses, the effects of religiousness and spiritual seeking on sense of control among men and women who were either in good or poor physical health.

Results. Both religiousness and spiritual seeking buffered women, but not men, against loss of sense of control due to poor physical health. The buffering effect of religiousness and spiritual seeking was associated with different psychological characteristics: high life satisfaction for religiousness and engagement in life review for spiritual seeking. For men, the absence of a buffering effect of either religiousness or spiritual seeking was associated with disengagement from involvement in daily activities.

Discussion. Our findings highlight (1) the importance of employing multidimensional models of religion in studying its effect on psychosocial functioning in late adulthood and (2) the possibility that men and women who are high in religiousness and spiritual seeking regulate their sense of control using different adaptive strategies.     

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.     

Depression and Spirituality in Australian Aged Care Homes

SUMMARY

A national survey of Australian aged care homes has found that between 40% and 60% of high care residents and 25% to 51 % of low care residents are depressed, depending on the method used to assess depression. While this survey did not specifically include items on spirituality, an analysis based the Geriatric Depression Scale question “Do you feel that your life is empty?” provides some insights into the type of person who may benefit from spiritual help.

The view is expressed that those committed to the provision of spiritual care must be more assertive in making the positive contribution to the reduction in depression that empirical research carried out over the last thirty years suggests is possible. The basic step of identifying those who are ready to talk about spiritual matters and who are depressed is offered as a starting point and some ways of doing this are described.     

Turning 60 in paris,city of old men

Abstract

As he turns 60 and, in spite of all assurances from family members and other well wishers convinces himself that this indeed is the beginning of old age, it occurs to a man that he should spend his birthday in the City of Light, Ernest Hemingway's “moveable feast” the city for the young—Paris. He is given that opportunity, and as he wanders the city he finds reflected in its life—even the tourist-dominated life of Paris in the summer—the losses that he believes he now must recognize, the occasional grimness of that recognition, and some consolation for suffering the sense of loss—not only lost youth but lost middle age, with all that it implies.     

Bridging Psychology and Theology When Counseling Older Adults

SUMMARY

Seniors raise many questions for counselors; some of these questions directly impact what can be called spiritual concerns. Yet, finding a consistent definition of what a “spiritual concern” is has challenged all of the major counseling professions. In this paper the author calls upon the work of Paul Tillich in dialogue with that of Viktor Frankl to bridge the theological definitions of spiritual concern with psychological intervention.     

Probing the public's honesty: A field experiment using the “lost letter” technique∗

The present study probed the honesty of the general public through an experimentl approach. A variaty of experimental procedures have been used in previous research. This study used the “lost letter” technique, whereby ordinary citizens are offered an opportunity to keep envelopes that are planted on their cars and that are apparently lost. They are stamped and addressed (actually they are addressed to the investigators).

One quarter of the “lost” letters were kept by the subjects. On the whole, the value of the contents (some contained a coin made to appear valuable) did not seem to affect the return rate. Also, little difference was found in the behavior of the male and female subjects. Age, however, did appear important as younger subjects were significantly more likely to keep the letters. Since the value of the contents was not important, a failure to return could simply indicate less altruism on their part. Also, an interaction was found between the variables of age and sex, as young females had the lowest return rate and older females the highest return rate, with males of both age categories falling in between these extremes. This finding suggests that future research comparing the criminality or deviance of tie sexes consider the variations in the behavior of each sex across different age categories.     

Working class homosexuality and HIV/AIDS prevention some recent research from Sydney,Australia

Abstract

Surveys on gay and bisexual men in Sydney and non-metropolitan New South Wales (NSW) indicate uneven patterns of HIV/AIDS knowledge and sexual behaviour change. As a follow-up action-research study, the Class, Homosexuality and AIDS Prevention (CHAP) project pursued audio-recorded, semistructured interviews with men in western Sydney and Nullangardie, a provincial city in NSW, to investigate the relationship between homosexuality and class.

One-to-one interviews with working-class, homosexually active men revealed particular patterns of homosexual initiation and sexual relationships, and a distinct culture being slowly affected by notions of being “gay” and “gay community”. This impact of modern gay life on western Sydney was different from that in the provincial city. More prominent were the effects of class—unemployment, poor education, poverty, and cultural marginalisation—on the experience and elaboration of homosexuality. Group interviews confirmed an experience of “difference” from prominent gay communities, especially Sydney's “Oxford Street” gay quarter. Working-class men offered a critique of gay community-initiated HIV/AIDS prevention strategies, pointing toward different education initiatives involving local social networks.

Case studies are presented to argue the importance of the relation between sexuality and class, and its consequences for HIV/AIDS education.     

The bodily complexity of truth‐telling in qualitative research: Some implications of Gendlin's theory

Abstract

Gendlin's philosophy of the body is used as an approach to the “truth values” of qualitative research. In this view, our bodily participation in life provides a grounded quality to understanding, a shared reference point for an experientially‐grounded language that can “'work.” This understanding is a bodily‐informed practice and involves the body's access to “more than words can say.” As such, the body is intimate to understanding and such bodily‐informed sense‐making adds a dimension to the ways we have access to and present truth. Implications of this approach for qualitative methodology will be discussed, in particular the implications for the informant's task, the interviewer's task, the task of analysis and the task of the reader.     

Spiritual Inquiry and Well-Being in Life-Limiting Illness

ABSTRACT

Introduction: End of life, as a developmental phase, is accompanied by inner resources as well as losses. Spirituality is a potential inner resource for integrating illness that often occurs during this time. Despite the increase in spirituality research, how spiritual perspectives are used in life-limiting illness remains under-investigated. Better knowledge about this process may be useful for health care providers, family caregivers and patients themselves to enhance well-being at end of life. This study describes the process of how patients and family care-givers use their spiritual resources to facilitate well-being at the end of life.

Method: A qualitative study was designed, based upon the grounded theory method, that entails theoretical sampling of concepts (not sampling of people as in quantitative designs), and the analytic technique of constant comparison of the data until conceptual categories are saturated with supporting data and a theory can be identified. The sample consisted of 12 respondents: 6 dyads of elderly patients with a life-limiting illness and family caregivers. Interviews occurred over a 2-year period.

Results: Data analysis generated a theory about a process called “transcending life-limiting illness,” which derived from two related themes: spiritual inquiry and end-of-life dimensions.

Conclusion: The results expand existing knowledge about how people, either as patients or as family caregivers of persons facing end of life, live with life-limiting illness. The process of transcending life-limiting illness goes beyond merely coping to tap resources for well-being. This resource is expressed through an ongoing dialectic process of spiritual inquiry about life and death as supported by six critical life dimensions.     

Editorial introduction

Abstract

Three views of “self” have emerged as part of the same Zeitgeist: the “self that humanistic psychology salvaged from the reductionisms of behaviorism and psychoanalysis; the “selves” postmodern critics find as they deconstruct hegemonies of modernity; and the “illusion of separate selfhood” of transpersonal theory. The differences and overlaps of these views are examined in an effort to find a coherence without compromising the differences. This examination begins with a recognition of the splitting views as part of the same recent Zeitgeist, and of a longer philosophical history which grounds these. Next, recent critiques of the humanistic sense of self are surveyed, followed by distinction between “self,” “identity,” and “life.” Then a contextualization follows in classical terms of “fate” and “destiny” as well as the values inherent in these views of humanness, notably happiness and fulfillment. Finally, a single example, offered by Bergson, is used to illustrate the compatibility, even necessity of a compatibility, of differences.