A Spiritual Journey Into the I-Thou Relationship: A Personal Reflection on Living With Dementia

This article is a personal reflection of the author’s spiritual journey after diagnosis with dementia. It draws on biblical texts to illustrate moments of trauma, then adjustment, and finally joy. The article concludes with a reflection on the experience of dementia as being “transformed by the renewing of your mind” (Rom.12:8). It suggests an approach in which the increasing disability caused by dementia may be regarded as “walking in the cool of the day” with God in the Garden of Eden (Gen. 3:8).     

Sitting through the emptiness

This article explores clinical encounters with experiences of the ‘empty ego’ which arise from early relational trauma. The ego’s emptiness is held in repetitious complexes and arises out of affectively charged experiences between self and other which remain split-off from awareness. This kind of consciousness is viewed as dualistic, separating non-dual subjectivity from its dualistic objects of consciousness. In contrast, what I am calling healing void states of non-dualistic consciousness, when admitted to awareness, allow the individual to dis-identify from the traumatizing representations of self and other through an experience of non-duality. In contrast to an objectified, dualistic emptiness of the ego, healing void states come about in moments of non-dual, unified consciousness. These states occur in the ego-Self relationship by linking the ego’s dualistic awareness in chronic subject/object splits to ones of non-dual pure consciousness. The healing void state is always incipiently present and potentially able to bridge the ego-Self connection in bogged-down treatment. The paper explores potential integrations with non-dual models of consciousness such as Vedantic and Kashmir Shaivism, among other mystical traditions. A combined Vedantic-Jungian understanding can provide a transcendent bridge that integrates Eastern concepts of non-duality in treating emptiness.     

Female Mexican Immigrants in the United States: Cultural Knowledge and Healing

ABSTRACT

Mexican American immigrant women have faced many adversities historically, resulting in significant injuries to their physical and psychological selves. In attempts to heal from such injuries, these women have long engaged in self-healing through maintenance of their own cultural values, identities, and beliefs and also through working with, or even becoming, traditional healers. Such healing processes can be seen as a form of adjustment to a new culture, as well as a maintenance of native culture (Espin, 1996 Espin, O. M. (1996). Latina healers: Lives of power and tradition. Encino, CA: Floricanto Press. [Google Scholar]) and may take the form of a blending of cultures representing a “new indigeneity.” This article highlights such healing practices, including the role of cultural values and beliefs for healing, as well as current efforts to blend cultural healing practices within a framework of equality and respect.     

A Systematic Review of the Biopsychosocial–Spiritual Health of Active Duty Women

Women make up approximately 15% of today’s active duty (AD) military. Not only are more women volunteering for military service now than ever before in America’s history, but due to recent policy changes, they are also allowed to apply for more jobs. Therefore, since the number of women in the military is continuing to rise and there are more job opportunities for women in the military, it is important to understand the unique health effects they experience that differ from civilian women and AD males. Although there is current literature on the biological, psychological, social, and spiritual health of veteran women, few researchers have explored the biopsychosocial–spiritual effects of military service on AD women. Thus, the purpose of this systematic review was to explore the existing research on the biopsychosocial–spiritual health factors associated with military service in AD women. The results of this study indicated that there is more data on the biological health compared to the psychological and social health of AD women. There is even less research demonstrating the interconnectedness among biological, psychological, social, and spiritual health with AD women. Future research recommendations and policy implications are provided.     

Art Speaks in Healing Survivors of War

Abstract

Mental health clinics can use creative art therapies as a means of reaching out to war refugees in their communities who may not respond to traditional talk therapy. In this case, the use of quilting and other artwork was utilized by the staff at Chicago Health Outreach to assist displaced Bosnians to cope with their war-related trauma and integration into their new environment in the United States. It can be difficult to reach refugee populations within a community whose culture and language are different from the majority, but finding other means of communicating can make a real difference for these individuals as they find safety and understanding by working on and sharing special creative projects.     

The use of visualisations to develop the aesthetic aspects of spiritual literacy

This paper reports on a pilot project to explore the relationship between the imagined physical experience and the inner–personal aspects of a guided visualisation journey in relation to spiritual literacy for children aged 7–11. The project examined the use of auditory and aesthetic stimuli during a visualisation as a pre-linguistic trigger so the experience could be recalled, developed or enhanced through the stimuli alone. It used guided visualisations and reflective activities with eight pupils in two upper primary settings to examine whether this recollection of the imagined physical journey aided development of a personal, spiritual experience after the event, and whether the psychological expression of the imagined physical experience aided this in some way. It was recognised that the child’s connection with the context could affect the depth, quality or even intensity of interpretation. Therefore, the project draws upon theories including psychosynthesis theory, which takes into account the uniqueness of the individual’s life journey and therefore allows the children to make meaningful links within their schema.     

Moral and spiritual education as an intrinsic part of the curriculum

This paper reports on a case study undertaken within a small, rural primary school in the UK to explore the extent to which it was possible to run a moral and spiritual programme as an intrinsic and inclusive part of the curriculum based on the children’s acquisition of virtues. The pupils were encouraged to build on their own experience and reflect on virtues such as ‘kindness’, ‘reliability’ or ‘responsibility’. Some positive associations were indicated between the moral and spiritual programme at the school and outcomes such as the pupil’s ability to resolve conflict and self-regulating behaviour as well as examples of empathy and altruism. The curriculum showed some effective ways of encouraging young people to be reflective and responsible for their own actions. This study was developed by observation of an assembly and targeted lessons together with semi-structured interviews. There was also a review of documentation related to the virtues programme to give a triangulated approach.     

“There's a deeper level of meaning as to what suffering's all about”: experiences of religious and spiritual growth following trauma

Some survivors of trauma report experiencing beneficial changes in self-perception, relationships, and philosophy of life, and positive changes in the realm of existential, spiritual, or religious matters. The purpose of the present study was to examine participants’ phenomenological experiences of spiritual and religious posttraumatic growth (PTG). Transcribed data from semi-structured interviews with 10 women, self-identified as Christian, who had experienced spiritual or religious growth following various trauma were analysed using Interpretative Phenomenological Analysis. Results indicated how religion provided a framework that assisted participants to incorporate life changes, and to find meaning in their suffering. The most salient themes identified in relation to religious and spiritual PTG included: process of spiritual and religious growth, strengthening of religious and spiritual beliefs, and personal and spiritual growth and healing. Participants’ trauma and associated distress prompted a process of questioning and meaning-making that facilitated deeply experienced personal and spiritual growth, and was related to intrinsic religiosity.     

A narrative review: arguments for a collaborative approach in mental health between traditional healers and clinicians regarding spiritual beliefs

This review explores the possibility of a more collaborative approach between mental health clinicians and traditional healers, from a clinical psychology perspective, for clients with spiritual beliefs. Spiritual beliefs are incorporated into the identity and functioning of clients within a cultural context and prevalence rates reveal this is not uncommon. It is argued that working collaboratively would address many access difficulties to mental health services and support is generated through a number of studies and case reports in the United Kingdom, worldwide and across cultures. This approach appears to be in accordance with current theories of acculturation. The problems in the current system when working non-collaboratively are also explored. Counter arguments and pragmatic difficulties of collaboration have been discussed. Research in the United Kingdom is limited and it is suggested that more research is needed in the field. Pragmatic solutions are suggested to stimulate discussion.