Women's Spiritualities: Resource for Mission

What are the distinguishing features of women's spiritualities, what informs women's spiritualities and practice? This paper attends to the transformative elements that women's spiritualities potentially offer to the task of mission. Mary and her song in Luke 1 are explored in order to plumb something of the depth of the spirituality of Mary and her song and Mary in her role as woman, as co‐worker with God to redeem and transform the world.     

From Transcendence to Ethics: Shaping spirituality to schools

Although Education Acts require schools in England and Wales to make provision for the spiritual development of pupils, there is continued debate about the meaning of the word 'spirituality' and what it should mean for schools. This article explores these issues using interview material collected from ten people from a variety of faiths and worldviews. The interviews documented individuals' personal understandings of spirituality. Synopses of these different accounts are presented here. The interviews also documented individuals' perceptions of spirituality for school and it was observed that these involved much greater agreement than the accounts of personal spirituality. Agreement was reached by a common shift of emphasis away from transcendent phenomena toward ethical values. The shift toward ethics and consensus is discussed here in relation to National Curriculum Council and OFSTED definitions of spirituality. It is suggested that a drive toward consensus is detrimental to the spirit of spiritualities.     

Post‐Christian spiritualities

This article examines the rise of post‐Christian spiritualities in the last three decades. Attention is first given to feminist versions of such spirituality (popular as well as academic), since these seem to be amongst the earliest and most influential forms of post‐Christian spirituality. It is then argued that very similar forms of spirituality are found within contemporary Christianity, and that all are forms of what is identified as ‘the New Spirituality’. The features, origins and influence of this New Spirituality are examined, and its relation to traditional Christianity, the New Age, modernity and post‐modernity briefly assessed.     

Spirituality, Gender, and Expressive Selfhood

This article discusses contemporary spiritualities, focusing in particular on the recent growth of practices attending to "mind, body, and sprit" and centered on the goal of "holistic well-being." We argue that the growing popularity of such "holistic spirituality" since the 1980s can be greatly illuminated by reference to Charles Taylor's account of the expressive mode of modern selfhood. Taylor's account is limited, however, by its inability to explain why women are disproportionately active within the sphere of holistic spirituality. By paying closer attention to gender, we seek to refine Taylor's approach and to advance our understanding of contemporary spirituality. Drawing on findings from two qualitative studies of holistic spirituality and health carried out in the United Kingdom, this article offers an analysis of what the "subjective turn" may mean for women. We argue that holistic spiritualities align with traditional spheres and representations of femininity, while simultaneously supporting and encouraging a move away from selfless to expressive selfhood. By endorsing and sanctioning "living life for others" and "living life for oneself," holistic spiritualities offer a way of negotiating dilemmas of selfhood that face many women — and some men—in late modern contexts .     

Empty Wells: How well are we doing at spiritual well-being?

This paper presents ten teachers' perceptions of spirituality and considers how these can be categorized. A small research project, recently undertaken, is described. Teachers' stories are contextualised with biographical details, and are presented within a framework of four dimensions of Spirituality (the inner, the social and moral, the environmental and the transcendental) and Spirituality is defined metaphorically as a hologram with four dimensions. I argue that by viewing spirituality in four broad dimensions the bland consensus definition can be avoided resulting in rich fulfilling opportunities for developing children's own unique and varied spiritualities.     

Spirituality in adolescence and young adulthood: A method for a qualitative study

This paper discusses an ongoing research project on contemporary forms of youth and young adult spirituality, highlighting issues in the history and definition of spirituality and in development of appropriate qualitative methods of investigation. Previous research on the topic has been bedevilled by difficulties of definition. 'Spirit' and 'spirituality' have a long history in both philosophy and religion and surviving senses of the terms include both religious and non-religious meanings. This paper suggests that 'lexical' definitions based on usage prove unwieldy because of widely varying and conflicting contents. Only a 'stipulative' definition will serve to provide a research project with a clear focus; our definition of spirituality as 'a conscious way of life based on a transcendent referent' is explained and defended. Next, we outline the distinctive features of our methodology: no direct mention of the term spirituality, an emphasis on personal narration and the use of evocative techniques. We conclude by outlining the 10 dimensions of spirituality which we have developed from our initial investigations.     

A Spirituality of Dissent: Religion,culture and post-colonial criticism

This paper examines one aspect of post-colonial criticism— the relationship between culture and its representation— and considers the relevance of this for understanding children's spirituality in contemporary, global context. The paper provides particular focus on the now widely held premise in post-colonial criticism that domination within political and social systems is dependent upon the control and manipulation of cultural representation, with particular focus on the cultural representation of religion in British education. The crucial idea here is that such domination (including the disempowerment and subjugation of minorities) is dependent upon the creation of a culturally imagined 'other'. It is argued that this alienating socio-political and economic dimension of spirituality— and essentially colonial notion of 'otherness'— has largely been ignored in discussions of contemporary spirituality. The paper thus introduces into current debate the language of post-colonial criticism in order to demonstrate the inherent, if underplayed, politicization of spirituality. It concludes with a call to re-examine the representation of culture within a global, post-colonial framework through the characterization of a 'spirituality of dissent'.     

Earth and Nature-Based Spirituality (Part I): From Deep Ecology to Radical Environmentalism

Earth and nature-based spirituality is proliferating globally. In Part I of this study, I argue that although participants in countercultural movements often eschew the label religion, these are religious movements, in which these persons find ultimate meaning and transformative power in nature. Focusing on the deep ecology movement, I further argue that (1) experiences of nature spirituality are evoked by practices as diverse as mountaineering, neo-shamanic ritualising and states of consciousness induced by hallucinogens; (2) earthen spiritualities are often contested and may be viewed as inauthentic or dangerous by practitioners of other forms of nature spirituality; and (3) despite significant diversity, a sense of connection and belonging to nature (sometimes personified as a transforming, if not transcendent power) unites these cross-fertilising and sometimes competing spiritualities. Part II examines additional forms of nature-oriented religion, searching further for continuities, discontinuities and ironies among its diverse forms.     

Religion,Spirituality, and Alternative Health Practices: The Baby Boomer and Cold War Cohorts

Research in religion and health has suggested positive relationships, and most recently has concentrated on the experience of religion, or spirituality. Currently, cohort studies have shown that the baby boomers differ significantly from their elders in their approach to religion, preferring to explore spirituality rather than the religious doctrine of their elders. They also differ in their approaches to health, including greater acceptance and use of alternative health practices. This study isolates the baby boomer and cold war cohorts in order to explore differences in religion, spirituality and alternative health practices. Findings indicate that, for boomers, increased spirituality is significantly related to increased positive health perceptions, while their elders' health perceptions are related to increased religiosity. Alternative health practices and spirituality, however, are not related for either cohort. However, this study does identify important distinctions between the two cohorts. Future studies must recognize differing cohort constructions of reality concerning the meanings of health, spirituality and religion.     

Children's Cognition as the Foundation of Spirituality

The theory offered in this article articulates the position that the cognitive skills manifested by children are those which are necessary preconditions for spirituality. I argue that psychological theories that posit a hierarchical stage theory of cognition and affect are grounded on premises, which devalue these skills. Theories of children's spirituality have foundered in their ability to appreciate that children's cognition is organized through structures that are quintessential to spirituality, due to their misplaced reliance on these theories. I offer a critique of traditional psychological approaches and an alternative model of children's cognition, which reveals that the cognitive capacities of children are essential to the phenomenology of spirituality.     

Confounding the Divine and the Spiritual: Challenges to a Psychology of Spirituality

The pervasive inclusion of God or “God-substitutes” (the “sacred,” the “supernatural,” the “ultimate”) in the psychology of spirituality prevents the development of a truly psychological understanding. Misidentification of the spiritual with the divine projects the determinants of spirituality into a non-human, vaguely defined, ultimately intractable, and non-falsifiable realm. Two other difficulties follow: confusion about the essential nature of spirituality and indeterminacy regarding criteria to adjudicate true and false spiritualities. These three intertwined issues represent unavoidable challenges for the social sciences in general and psychology in particular. Building on the work of Bernard Lonergan, invoking the thought of Viktor Frankl, and citing long-standing Western theological and philosophical principles, this article elucidates these challenges and intimates a response, an explanatory and normative non-theological psychology of spirituality, which is open to theological elaboration.     

"Wholly Aflame": Erotic Asceticism in the Work of Sara Maitland

Abstract

The writing of the Christian feminist novelist Sara Maitland has explored the interplay of eroticism, masochism and asceticism in women's spirituality. Maitland's 1984 novel Virgin Territory and 1987 essay "Passionate Prayer: Masochistic Images in Women's Experience" condemns how, in patriarchal Christianity, a model of romantic relationship with God, when compounded by the symbolism of women's sinfulness, results in spiritual masochism for women. In her later work, Maitland's writing takes a more ambivalent attitude, wanting to preserve the "otherness" of historical women mystics and martyrs, also admiring the "purity" of the extremity of their devotion. This reflects Maitland's advocating of an excessive and "unsafe" spirituality, given representation in her fiction and in her pursuit of a solitary lifestyle, as explained in 2008's A Book of Silence.     

Native American Spirituality

ABSTRACT

Followers of the New Age movement and others have been exploiting and commercializing “Native American” spirituality. This exploitation is being fought by many Native people. Native American spirituality may be studied and appreciated, but use of Native American religious forms outside of Native American communities is considered misappropriation and cultural theft. Native spiritualities address the needs of present-day Native communities. A Native spirituality that ignores that need is no longer a religion of and for the community. Disconnected from a Native community, religious beliefs, ceremonies, and religious art forms lose their primary significance.     

The Culture of Narcissism Revisited: Transformations of Narcissism in Contemporary Psychospirituality

In this paper, I trace the debate over narcissism in deinstitutionalized and heavily psychologized spiritualities. First, I summarize how Sigmund Freud’s discussion with Romain Rolland about the “oceanic feeling” established the classical psychoanalytic view of mysticism as a regression to primary narcissism. Second, I review how Heinz Kohut’s radical reconceptualization of narcissism has played a seminal role in socio-cultural interpretations of modern psychologized spirituality. Third, I explore how a contemporary psychospiritual tradition, A.H. Almaas’s Diamond Approach, details the relationship between narcissism and mysticism. Finally, I reflect on the benefits of a dialogical approach between psychoanalysis and spirituality arguing that the types of integrative psychospirituality envisioned by Romain and developed more fully by Almaas have the potential to facilitate the mature transformation of narcissism.     

Children as Mystics, Activists, Sages, and Holy Fools: Understanding the Spirituality of Children and Its Significance for Clinical Work

This article explores children's spirituality and its significance for health care providers seeking to provide “spiritually competent care” of children amidst religious and spiritual diversity. Four metaphors of different spiritualities evidenced among children are explored: mystics, activists, sages, and holy fools. The article addresses issues clinicians face such as the problem of defining spirituality in relation to religion, and countertransference around religious and spiritual matters. Current research shows that spiritual and religious involvements constitute positive factors promoting resiliency and health in children. James W. Fowler's theory of faith development facilitates an exploration of questions concerning how children develop a belief system, leading to a view of children's spirituality as multidimensional. This article preserves the less formal conversational style of an earlier version's presentation in Grand Rounds at the UCLA Medical Center's Neuropsychiatric Hospital on December 10, 2003.     

MIND WITHIN MATTER: SCIENCE,THE OCCULT,AND THE (META)PHYSICS OF ETHER AND AKASHA

The intersection between quantum theory, metaphysical spirituality, and Indian‐inspired philosophy has an established place in speculative scientific and alternative religious communities alike. There is one term that has historically bridged these two worlds: “Akasha,” often translated as “ether.” Akasha appears both in metaphysical spiritual contexts, most often in ones influenced by Theosophy, and in the speculative scientific discourse that has historically demonstrated a strong affinity for the brand of monistic metaphysics that Indian‐derived spiritualities tend to foster. This article traces the relationship between these groups with special attention to the role of Indian concepts and terminology. More specifically, it argues that Akasha‐as‐ether comes to operate in a manner that bridges gross matter (of which the individual mind is part and parcel) with the notion of a subtle material and transpersonal mind—a version of panpsychism allowing for a coherent quantum monism.     

Alternative Spiritualities and the Cultural Logic of Late Capitalism

Some practices in Alternative Spiritualities have been criticised by social commentators for their ‘appropriation’ of indigenous cultures. This article will argue that ‘appropriation’ is not limited to these cultures but is part of a larger phenomenon, that of cultural consumption of selective parts of history. Furthermore, this cultural consumption is not restricted to history alone, but is extended to contemporary popular culture, such as people and groups who find inspiration for their spirituality from the fictions of H.P. Lovecraft, vampire stories and the Star Wars mythos. Following Fredric Jameson's work on Postmodernism, this article will provide an insight into how the cultural consumption of history and popular culture by people involved in Alternative Spiritualities has become part of the cultural logic of late capitalism.     

Linking Sexuality and Spirituality in Childhood: Beyond body‐spirit dualism and towards an education of the inspirited sensual body

The literature on spirituality in education and sexuality education rarely, if ever, examines the links between sexuality and spirituality. This problem is rooted in the body-spirit dualism that has permeated, and continues to permeate, Western culture. Although a growing number of authors refer to the importance of the so-called 'body-spirit/ mind connection', the dominant perspective remains dualistic. The body continues to be perceived as an object or commodity, as something to be escaped. This paper suggests that body and spirit, sexuality and spirituality, are not separate tandem realities or expressions of higher and lower realms, but rather are two mutually enriching aspects of whole persons. A spiritual-sexual life finds its fulfilment in a deeper and more fully integrated engagement with 'the pleasures of the flesh', and the path to a richer integration of sexuality and spirituality begins in infancy through an education of the inspired sensual body.     

Community,Affect, and Family Relations: A Cross-Cultural Study of Spiritual Resiliency in Eight Old Women

ABSTRACT

Paying attention to emotionally resilient persons is long overdue, particularly resilient old persons. Because seniors frequently cite religious faith as a primary source of strength during difficult losses and transitions, we asked how old women might be empowered by their spirituality to transcend significant losses and traumatic family events. Using triangulated methods, a feminist perspective and symbolic interactionism, we conducted focus groups and eight in-depth interviews with women over 65 in the United States and Germany. Themes of community, affect, and relationality occurred repeatedly in the narratives, revealing both unique and universal aspects of the women's spiritualities and confirming the centrality of religion as a neglected factor in family studies research.