Evolution and process of spiritual awakening: A grounded theory study

The present study used a constructivist grounded theory (CGT) approach to explore, examine and develop a grounded theory (GT) of spiritual awakening conceptualisation and process. The authors used the interview data of 34 eminent spiritual teachers who have written books on spirituality, led spiritual retreats and conducted lectures and trainings on spiritual quest. These participants come from diverse backgrounds (e.g., American, Asian, European and Mexican), trainings (e.g., Buddhism, Yoga, Hinduism, Taoism, Christianity and other mindfulness traditions) and professional experiences. The data analysis of the interviews led to the development of the spiritual awakening evolution (SAE) model, explaining the process and evolution of spiritual awakening. According to this model, spiritual awakening evolves through four phases: an initial transient shift in perception, further practice to support spiritual development, surrendering and a continuous journey of spiritual development. As spiritual awakening experiences are transcultural, the SAE model can inform counsellors' understanding of clients' spiritual needs and the meanings of those experiences. Implications for counsellor practitioners, counsellor preparation programmes and research are discussed.     

Spirituality and Young Women in Transition: A Preliminary Investigation

This study contributes to the growing body of knowledge about spirituality and life transitions. Through qualitative investigation, 9 young women in professional education programs described their definition of spirituality, their spiritual activities, and how they used their spirituality to cope with life transitions as they prepared to enter the workforce. These women viewed spirituality as including connectedness and a special relationship with a Being outside of themselves. Their spiritual activities were private and non‐traditional (e.g., meditation, prayer, being in nature), and most of them reported that their spirituality helped them deal with their life transition.     

Spiritual emergency and counselling: An exploratory study

Growing up in a multicultural community in England brought me into close personal contact with the beliefs and perceptions about healing held by people of many different cultures. In many cases, no strong boundary was seen between physical, psychological and spiritual aspects of an illness, and experiences of hearing voices or seeing visions were accepted as normal everyday occurrences. During my training as a counsellor, I came into contact with the work of Stanislav Grof on the concept of spiritual emergency, which, together with the work of African and European authors who were exploring transpersonal aspects of psychology, provided a theoretical framework for researching how counsellors respond to clients wishing to explore experiences of spiritual crisis. This paper describes an exploratory study into the phenomenon of spiritual emergency within counselling. Questionnaires were distributed by post to people known to have been in counselling relationships, and interviews were conducted with three informants reporting different types of spiritual experience. All respondents who completed questionnaires reported having at least one of the ‘non‐ordinary’ experiences classified by Stanislav Grof as characteristics of a ‘spiritual emergency’. Several participants felt unable to explore this experience with their counsellors, some for fear of being labelled as mentally ill, while others found their counsellors helpful and sympathetic. Differences in dealing with spiritual phenomena were apparent between European and non‐European participants. These findings are discussed in relation to theory and practice.     

The role of music in young adults’ spiritual development

Abstract

This article focuses on the role of spiritual music in Finnish young adults’ spirituality formation. The research data consist of interviews (2013, N = 10) and questionnaire answers (2011, N = 278). Spiritual music refers to music that the young adults themselves experienced supportive for their spirituality. The article indicates that the spiritual music enhanced young adults’ spirituality formation as the music was well related to the young adults’ current life questions and to experiences of early life span. According to the data, music offered tools for constructing personal world view and was experienced to strengthen confidence on higher power or life itself. As a mental resource, music had an important role in coping with life. As entertainment, spiritual music enhanced experiencing life as satisfying. As a part of public spiritual life, music advanced spiritual connection with other people. The role of spiritual music in spirituality formation was related to questions of spiritual well-being.     

Affect as a foundational psychological process for spirituality and empathy

There is growing interest in understanding the manner by which spiritual experiences, religious beliefs and behaviours, and prosocial traits (e.g., empathy, altruism) are related. Research has recently focused on determining those psychological constructs (e.g., affective, behavioural, cognitive) that are common to these related constructs, although the specific relationships remain unclear. The current study evaluated relationships among spiritual experiences and affective and cognitive dimensions of empathy in 98 participants with heterogeneous health conditions. Results indicate that spirituality is significantly related to affective empathy, but not cognitive empathy. These findings suggest that individuals’ propensity to be both spiritual and empathetic is primarily related to a greater disposition towards emotional connection with others (i.e., whether with the divine or other people). Research and practical implications are discussed.     

Selflessness as a Foundation of Spiritual Transcendence: Perspectives From the Neurosciences and Religious Studies

Although of increasing scientific interest, the neurologic foundations of spiritual experiences remain ambiguous due to the neurological complexity of such experiences and the lack of a clear taxonomy of “spiritual experiences.” A previously proposed preliminary neuropsychological model of spirituality (Johnstone & Glass, 2008) suggests that decreased self-orientation (or increased selflessness), associated with reduced right hemisphere/right parietal lobe (RH/RPL) functioning, serves as a neuropsychological foundation of spiritual transcendence (defined as the ability to emotionally and cognitively connect with higher powers beyond the self or experience cosmic unity). This model was based on research that indicates that transcendent spiritual experiences are related to reduced activation of portions of the RH/RPL during religious rituals (e.g., Buddhist meditation, Christian prayer), as well as research that indicates that individuals with RH/RPL dysfunction report increased transcendence. This model has been supported by research with other populations (e.g., brain injury, epilepsy, tumor) and technologies (e.g., repetitive transcranial magnetic stimulation), although limitations in the model persist. The current article addresses such weaknesses by demonstrating the existence of “spiritual transcendence” as a psychometrically valid construct, identifying specific self-orientation processes (e.g., physical self, mental self, autobiographical self) that may serve as a foundation for transcendence, and explaining how transcendent experiences can involve both a decreased and enhanced sense of the self. To further support the model, citations from the texts of multiple faith traditions are offered to illustrate the importance of selflessness in transcendent experiences across diverse religions. Suggestions for future research and practical implications are offered.     

Therapist Spiritual and Religious Values in Psychotherapy

In training and in supervision, counselors learn to be cognizant of personal values (e.g., spirituality, religiosity), yet they are enjoined to except them from practice. This article examines the nature of therapist spiritual and religious values and the impact of these values on the practice of psychotherapy. A goal of effective treatment should be the integration of therapist spiritual and religious values with therapist epistemic values in order to accommodate the spiritual and religious needs of both client and counselor. Counselor spiritual and religious values can contribute to therapy, even when the therapist is engaged in a dialectic involving personal and epistemic values.     

The Soul of Supervision: Counselor Spirituality

Because spirituality training for counselors and supervisors is vital to counselor development, the authors examined the relationships between purpose in life, the integration of spirituality into supervision, and the supervisory working alliance among a sample of supervisors and trainees. Supervisors reported a greater sense of purpose and spiritual discussion during supervision than trainees. Trainees' personal sense of purpose was positively related to spiritual discussions with a supervisor and to an emphasis on client issues in supervision.     

Qualitative Investigation of Student Reflections on a Spiritual/Religious Diversity Experience

Twenty‐six master's‐level counselor education students participated in a spiritual and religious diversity assignment, which involved participation in a spiritual or religious activity for 5 weeks. Participants then discussed these experiences in reflection papers. After analysis of the student papers, the authors identified the following themes: (a) discomfort related to the experience, (b) initial assumptions regarding spirituality and religion, (c) movement toward appreciation of spiritual and religious diversity, (d) increases in self‐understanding, (e) the value of experiential learning, and (f) motivation for additional learning. The authors provide suggestions for counselor training on spirituality and religion.     

Posttraumatic spiritual growth: a phenomenological study of cancer survivors

A small but growing body of research has sought to investigate the specific role of religion and spirituality in posttraumatic growth. Recently, investigations have reported identifying spiritual growth following trauma, specifically that of cancer patients and survivors. The purpose of this qualitative study was to investigate how having cancer affects the spiritual growth of cancer survivors across a multidimensional conceptualisation of spirituality. The researchers investigated posttraumatic spiritual growth by studying the lived experience of 13 cancer survivors using phenomenological data analysis. Participants reported experiencing spiritual growth across the following domains of spirituality: (a) general spirituality, (b) spiritual development, (c) spiritual social participation, (d) spiritual private practices, (e) spiritual support, (f) spiritual coping, (g) spirituality as motivating forces, (h) spiritual experiences, and (i) spiritual commitment. Growth was not endorsed by participants in the following three domains of spirituality outlined in the model: (a) spiritual history, (b) spiritual beliefs and values, and (c) spiritual techniques for regulating and reconciling relationships. Two additional domains of growth emerged beyond the theoretical model that was used to guide this study from participants’ narratives, including evangelism and enhanced spirituality of family/friends.     

Influence of Counselor Spirituality and Training on Treatment Focus and Self‐Perceived Competence

Spirituality is a potential area of concern for counseling clients. This study presents the empirical results of a survey completed by 572 counselors to determine if counselors' spiritual beliefs, experiences, or training had an impact on their focus of therapy or self‐perceived competence. A counselor's personal spirituality, spiritual experience, and spirituality training did significantly influence treatment focus as well as self‐perceived competence to counsel a client with spiritual concerns.     

Altering access to autobiographical episodes with prior semantic knowledge

Within autobiographical knowledge, semantic and episodic memory are traditionally considered separate, but newer models place them along a continuum, which raises the possibility of an intermediate form of knowledge - personal semantics. This study tested how different types of semantics – general semantics and two forms of personal semantics – impact access to personal episodic memories. In two experiments, participants made a series of true/false judgments about a prime statement, which reflected a general semantic fact, a context-dependent (e.g., repeated event) or context-independent (e.g., trait), personal semantic fact and then retrieved a specific past episodic memory. There was a significantly stronger priming effect for accessing specific episodic memories after judging personal semantic facts versus general facts. We also found that context-dependent and -independent personal semantic facts had separable priming effects on episodic memory. These findings support a continuum model of memory and verifies that there are multiple forms of personal knowledge.     

Spirituality,Religiousness, and Happiness in Children Aged 8–12 Years

The relation between spirituality and happiness was assessed in 320 children aged 8–12 from public and private (i.e., faith-based) schools. Children rated their own spirituality using the Spiritual Well-Being Questionnaire and 11 items selected and modified from the Brief Multidimensional Measurement of Religiousness/Spirituality which reflected the children’s practices and beliefs. Children’s happiness was assessed using self-reports based on the Oxford Happiness Scale short form, the Subjective Happiness Scale, and a single-item measure. Parents also rated their children’s happiness. Children and parents rated the children’s temperament using the emotionality, activity, and sociability temperament survey. Children’s spirituality, but not their religious practices (e.g., attending church, praying, and meditating), was strongly linked to their happiness. Children who were more spiritual were happier. Spirituality accounted for between 3 and 26% of the unique variance in children’s happiness depending on the measures. Temperament was also a predictor of happiness, but spirituality remained a significant predictor of happiness even after removing the variance associated with temperament. The personal (i.e., meaning and value in one’s own life) and communal (quality and depth of inter-personal relationships) domains of spirituality were particularly good predictors of children’s happiness. These results parallel studies of adult happiness and suggest strategies to enhance happiness in children.     

The “religiosity gap” in a clinical setting: experiences of mental health care consumers and professionals

ABSTRACT

In Western countries, professionals in mental health care (“professionals”) tend to be less religious than “consumers”. This qualitative study explores the meaning of this “religiosity gap” for professionals and consumers in mental health care. Both a regular, secular and a Christian clinic in the Netherlands participated in this study. Content analysis was applied to 35 consumer interviews and 18 interviews with professionals. Consumers reported negative experiences (e.g., perceived disrespect and a lack of confidence) and/or negative expectations (e.g., misunderstanding and misinterpretation) related to a religiosity gap. They also mentioned advantages of a “religiosity match”, like safety and confidence and appreciated professionals’ religious/spiritual self-disclosure. Professionals in secular care setting tended to avoid religion and spirituality. In both clinics, they tended to neutralise religious/spiritual differences and be reticent in self-disclosure. Professionals are recommended to recognise the relevance of a religiosity gap and to consider different strategies in approaching religion/spirituality.     

Spirituality as a Dimension of Family Therapists' Clinical Training

From its psychoanalytic beginnings, therapy training has emphasized the crucial role the self of the therapist plays in the effectiveness of therapy. Attention initially focused on therapists' personal history and vulnerabilities and later included an exploration of their relationship style. Less emphasis has been placed on analyzing therapists' belief and meaning systems which inescapably influence their clinical conceptualizations, attitudes, and behaviors. This article defines spirituality as attributions of a personal nature which give meaning to life events, help transcend difficult experiences, maintain hopefulness, and lead to behaviors which honor connectedness and proposes a rationale for including the spiritual dimension in therapy and therapy training and steps graduate training programs and supervisors may take to raise therapists' spiritual understandings.     

The Mediating Effects of Spiritual Bypass on Depression,Anxiety, and Stress

Spiritual bypass is a defensive psychological posture that prevents people from feeling the pain of difficult emotions or experiences through 2 primary pathways: (a) Psychological Avoidance and (b) Spiritualizing. The authors collected a sample (783 participants) from the general population and tested a parallel mediation model in which 2 factors of spiritual bypass mediated the effect of spirituality on depression, anxiety, and stress. The results demonstrated that Psychological Avoidance and Spiritualizing partially mediated the effect of spirituality on depression and anxiety, whereas they completely mediated the effect of spirituality on stress. The findings are presented in the context of the study's limitations, and implications for clinical practice and research are provided.     

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.     

Spiritual resilience: Understanding the protection and promotion of well-being in the later life

Spirituality is important to a large percentage of the older adult population and serves as a key factor of resilience. Using qualitative research, we conducted and analyzed interviews with 64 participants willing to discuss their experiences with adversity. Participants ranged in age from 52 to 93 with a mean age of 74. For the purposes of this study, we analyzed 46 of the 64 interviews, selecting participants who indicated that spirituality was an important resource for managing hardship. The researchers examined the connections between spirituality and resilience. Using in-depth interviews, we explored the interplay between spirituality and resilience and the importance spirituality plays in dealing with adversity and hardship. A grounded theory analysis of the 46 interviews was performed. Major findings include participants’ use of spirituality as a tool to promote and maintain resilience in late life in five key domains: reliance on relationships, spiritual transformation, spiritual coping, power of belief, and commitment to spiritual values and practices. Results are presented as an interpretation of the participants’ perceptions of their spirituality, and indicate their reliance on spirituality to overcome hardship. In addition, we discuss the connections between spirituality and resilience and how these connections play out in the lives of older adults when considering their generational and cohort status. The roles these two constructs play in the lives of older adults are considered.     

Event memory: temporal-order judgments of personal life experiences

Three experiments with undergraduate subjects investigated the mental representations that people form when they recall and chronologically order their personal experiences. Subjects in each study first recalled five events that occurred to them in two general periods of their life (e.g., high school and college). Later, they saw pairs of these events and judged the order in which they occurred. It typically took less time to compare events that occurred in different time periods than events that occurred in the same period. However, response times depended on the serial positions of the compared events in each time period, and the distance between them, in ways that varied over the three experiments. These effects were interpreted in terms of a model of event memory and judgment proposed by Wyer, Shoben, Fuhrman, and Bodenhausen (1985). Specifically, subjects appear to organize the events they are asked to recall into categories defined by the periods of life in which they occurred and assign temporal codes to these categories. However, they do not perform a more detailed temporal coding of the events they recall unless a coherent temporal representation of these events is difficult to construct. A direct comparison between judgments of personal experiences and judgments of others' experiences suggested that people may make more detailed temporal coding of others' experiences than they do of their own.     

Establishing the Validity of the Spirituality in Clinical Training Scale: Measuring the Level of Integration of Spirituality and Religion in Family Therapy Training

The existing literature suggests that family therapy training programs are not adequately preparing students to address spiritual and/or religious beliefs as a resource for change in therapy. Therefore, this study sought to validate the Spirituality in Clinical Training Scale (SCTS) as a measure of the level of integration of spirituality and/or religion in family therapy training. Additionally, this study examined the latent associations among the subscales of the SCTS and measures of personal importance of spirituality, spiritual clinical competence, and spiritual self-exploration. Finally, given that the type of educational institution (i.e., religious compared to non-religious schools) may influence the extent to which spirituality is addressed in training, this study examined whether attending a religious or non-religious institution moderated the associations among the SCTS and constructs used to assess validity. A sample of 341 master’s and doctoral family therapy students completed an on-line survey for this study. The results suggest that the SCTS is a reliable and valid measure for assessing integration of spirituality into family therapy training. The establishment of this measure is important given that no previous scale measuring the integration of spirituality into therapy training exists. The results also suggest that spiritual self-exploration is associated with increased use of interventions that integrate spirituality into therapy. Implications for clinical training are discussed.