From darkness to light: children speak of divine encounter

Abstract

Studies have shown that children share both positive and dark spiritual experiences. The former dominates the literature but whilst the need to address the dark side of spirituality has been raised it has not, as yet, been dealt with as widely as the more positive aspects. This paper draws on an empirical study with 44 children aged 8–11 who were interviewed in school after visiting a sacred space. Three key themes arising from their conversations are covered in this paper: divine encounter; physical feelings and fear. It is argued that the most appropriate way of understanding these phenomena is to draw on different fields and disciplines, notably although not exclusively, theology, psychoanalysis, psychology and neuroscience. The paper concludes that it is important to recognise both the light and dark and the blurred boundaries between them, in addition to different ways of perceiving them, in order to understand the whole child.     

Taking a children’s rights perspective on children’s spirituality

Abstract

The right to spiritual development has had little attention in public educational policy. This is more challenging, considering the fact of increasing religious diversity and the focus on spirituality and religion in that context, as well as the way the spiritual is mentioned in documents on children’s rights. This article traces the development from the first documents on the rights of the child and responses to these documents. It is argued that educational policy and practice should pay more attention to the way children’s spirituality is included in the documents. This is an issue of general education as well as of moral philosophy. The article concludes with a claim: spiritual development is a matter of survival and flourishing as human beings, and considering this in the framework of children’s rights could mean exploring spiritual sources in one’s own faith as well as in other faiths.     

Cultivating Christians: North American family cultures and religious identity formation

North American Christian families face many challenges as they try to live faithfully in an intercultural, multi-religious, secularising world, particularly with regard to the formation of religious identity in children. Answering the question of how children become Christian is more complicated today than it was for previous generations because adults cannot assume that the Christian vestiges of a civil religion will be sufficient to help children embrace a robust sense of themselves as God’s beloved and called people in a divinely created world. Thus, this essay explores what social science research and theological reflection might offer religious leaders as frameworks and tools for encouraging family cultures that cultivate young Christians, focusing particularly on strategies for sharing religious language, communicating beliefs and values, modelling spiritual practices, encountering symbolic images, and participating in congregational life.     

Experiences of Healing Touch and Counseling on a Bereaved Population: A Grounded Theory

Grounded theory was selected as a way to develop a theory about the potential adjunctive use of energy healing in the form of healing touch (HT) along with counseling on a bereaved population. Semi-structured interviews were conducted twice with clients and once with the counselors and HT practitioners. Results indicated that the participants agreed that both counseling and HT operated well together to provide bereavement support. The themes of trust, openness, intention, and spirituality within the holistic context seemed to make this model possible. Potential ethical concerns are discussed, as well as areas for future research and clinical applications.     

SCIENCE,SPIRITUALITY, AND AYAHUASCA: THE PROBLEM OF CONSCIOUSNESS AND SPIRITUAL ONTOLOGIES IN THE ACADEMY

Ayahuasca is a psychoactive brew from Amazonas, popularized in the last decades in part through transnational religious networks, but also due to interest in exploring spirituality through altered states of consciousness among academic schools and scientific researchers. In this article, the author analyzes the relation between science and religion proposing that the “demarcation problem” between the two arises from the relations among consciousness, intentionality, and spirituality. The analysis starts at the beginning of modern science, continues through the nineteenth century, and then examines the appearance of new schools in psychology and anthropology in the countercultural milieu of the 1960s. The author analyzes the case of ayahuasca against this historical background, first, in the general context of ayahuasca studies in the academic field. Second, he briefly describes three cases from Spain. Finally, he discusses the permeability of science to “spiritual ontologies” from an interdisciplinary perspective, using insights from social and cognitive sciences.     

What makes Christian bioethics Christian? Bible, story, and communal discernment.

Scripture is somehow normative for any bioethic that would be Christian. There are problems, however, both with Scripture and with those who read Scripture. Methodological reflection is necessary. Scripture must be read humbly and in Christian community. It must be read not as a timeless code but as the story of God and of our lives. That story moves from creation to a new creation. At the center of the Christian story are the stories of Jesus of Nazareth as healer, preacher of good news to the poor, and sufferer. The story shapes character and conduct and enables communal discernment.     

The Human Being in the Context of Nature: Philosophical Anthropology and Natural Sciences in Hedwig Conrad-Martius

The most original aspect of Hedwig Conrad-Martius’ research is her interpretation of nature, performed through the phenomenological method. She pinpoints the very essences of the natural phenomena, discovering entelechies inside them and a trans-physical dimension. She reads the evolution of nature in a new way, against the deterministic interpretation of it. Inside nature one can discover many levels, qualitatively different. The human being participates to all of them, but his/her peculiarity is linked to the mental–spiritual life.     

Satir Model of Family Therapy and Spiritual Direction

To consider a connection between the therapy model named under Virginia Satir and the practice of spiritual direction may arouse suspicion. This paper, however, attempts to show that the link between the two is natural, sensible, and inspiring, particularly for the part of spiritual direction. The first section of the paper first addresses the fact that spiritual direction, with its unique focus, is not to be confused with psychotherapy, then, discusses the recognized need to seek a psychologically sound model of spiritual direction. The second section describes some of the useful concepts in the Satir model and then relates them to the various aspects of spiritual direction. It is believed that the Satir model of therapy can enrich the practice of spiritual direction in a number of ways. Ekman P. C. Tam is the Spiritual Director of Tao Fong Shan Christian Centre, Hong Kong.     

Awakening to Dreams

The author recounts how shamanic dream incubation and lucid dreaming aided both his psychic healing in therapy and his physical healing of cancer through dream journeying in the imaginal. The imaginal is the realm of spirit and soul to the shaman, the unconscious to Freud, the archetypes of the collective unconscious to Jung, and transitional space between the “me” and “not-me” to Winnicott.Louis Hagood, M.A., in Psychoanalytic Studies from The New School, is a member of the National Psychological Association for Psychoanalysts, The Association for the Study of Dreams and the Friends of the Institute for Noetic Sciences and practices psychoanalysis in New York City. Correspondence to Louis Hagood, lhagood@oxbridge.com.