Home About us Contact
|
Home About us Contact | ||
|
|
||
Spiritual Experience (spiritual + experience)
Selected AbstractsTheological Innovation from Spiritual Experience: Henry Alline's Anti-Calvinism in Late Eighteenth-Century Nova Scotia and New England,JOURNAL OF RELIGIOUS HISTORY, Issue 3 2009KEVIN FLATT The strident anti-Calvinism of Nova Scotian revivalist Henry Alline (1748,1784), who left a substantial mark on the religious landscape of Nova Scotia and parts of New England, has been noted but largely neglected by historians. This article investigates Alline's anti-Calvinism and concludes that it is best explained as arising from his own interpretation of his vivid spiritual experiences, particularly his dramatic conversion. Rather than simply rejecting Calvinist theology in favour of an emotive, experiential religion, however, Alline drew on his experiences to formulate an alternative anti-Calvinist theology. Alongside other examples from the period, Alline's case suggests that evangelical "democratization" of popular religion in the eighteenth-century transatlantic revivals could result in theological innovation rather than the abandonment of theology. [source] AA's first European experience and the spiritual experience of AAADDICTION, Issue 6 2007CHRIS COOK No abstract is available for this article. [source] The psychosocial spiritual experience of elderly individuals recovering from stroke: a systematic reviewINTERNATIONAL JOURNAL OF EVIDENCE BASED HEALTHCARE, Issue 2 2008Marianne Lamb RN Abstract Objectives, The objective of this review was to appraise and synthesise best available evidence on the psychosocial spiritual experience of elderly individuals recovering from stroke. Inclusion criteria, This review considered qualitative studies whose participants were adults, mean age of 65 years and older, and who had experienced a minimum of one stroke. Studies were included that described the participant's own experience of recovering from stroke. Search strategy, The search strategy sought to find both published and unpublished studies and papers, not limited to the English language. An initial limited search of MEDLINE and CINAHL was undertaken followed by an analysis of text words contained in the title and abstract, and of index terms used to describe the article. A second extensive search was then undertaken using all identified key words and index terms. Methodological quality, Each paper was assessed by two independent reviewers for methodological quality prior to inclusion in the review using the Qualitative Assessment and Review Instrument (QARI) developed by the Joanna Briggs Institute. Disagreements were resolved through consultation with a third reviewer. Data collection, Information was extracted from each paper independently by two reviewers using the data extraction tool from QARI developed by the Joanna Briggs Institute. Disagreements were resolved through consultation with a third reviewer. Data synthesis, Data synthesis aimed to portray an accurate interpretation and synthesis of concepts arising from the selected population's experience during their recovery from stroke. Results, A total of 35 studies were identified and of those 27 studies were included in the review. These qualitative studies examined the perceptions of elderly individuals who had experienced a stroke. Findings were analysed using JBI-QARI. The process of meta-synthesis using this program involved categorising findings and developing synthesised topics from the categories. Four syntheses were developed related to the perceptions and experiences of stroke survivors: sudden unexpected event, connectedness, reconstruction of life and life-altering event. Conclusion, The onset and early period following a stroke is a confusing and terrifying experience. The period of recovery involves considerable psychological and physical work for elderly individuals to reconstruct their lives. For those with a spiritual tradition, connectedness to others and spiritual connection is important during recovery. The experience of stroke is a life-altering one for most elderly individuals, involving profound changes in functioning and sense of self. [source] Space, sanctity and service; the English Cathedral as heterotopiaINTERNATIONAL JOURNAL OF TOURISM RESEARCH, Issue 5 2002Myra Shackley Abstract The 43 Anglican Diocesan cathedrals in England attract in excess of 30 million tourist visitors per year, but also function as museums, centres for pilgrimage and foci for the performing arts. This paper examines the complex nature of the experience offered by cathedrals to their visitors, which often generates difficulties associated with sites that may be viewed as interfaces between the sacred and the profane. It also identifies the problems presented by the requirement to earn revenue from visitors (especially by charging admission) when still offering facilities for worship, prayer or meditation. The model adopted is Foucault's concept of sacred space as heterotopia (a ritual space that exists out of time). It is argued that difficulties over admissions charges are not simply straightforward reluctance to pay up, but intrinsically related to the nature of the spiritual experience expected and received by visitors to cathedrals, whether consciously or not. Copyright © 2002 John Wiley & Sons, Ltd. [source] Conceptualising spirituality and religion for healthcareJOURNAL OF CLINICAL NURSING, Issue 21 2008Barbara Pesut Aims., To discuss some of the challenges of conceptualising spirituality and religion for healthcare practice. Background., With the growing interest in spirituality in healthcare, has come the inevitable task of trying to conceptualise spirituality, a daunting task given the amorphous nature of spirituality, the changing understandings of spirituality among individuals and the diverse globalised society within which this task is taking place. Spirituality's relationship to religion is a particularly challenging point of debate. Design., Critical review. Conclusions., Three social and historical conditions , located in the context of Western thought , have contributed to current conceptualisations of spirituality and religion: the diminishment of the social authority of religion as a result of the Enlightenment focus on reason, the rise of a postmodern spirituality emphasising spiritual experience and current tensions over the ideological and political roles of religion in society. The trend to minimise the social influence of religion is a particular Western bias that seems to ignore the global megatrend of the resurgence of religion. Current conceptualisations are critiqued on the following grounds: that they tend to be ungrounded from a rich history of theological and philosophical thought, that a particular form of elitist spirituality is emerging and that the individualistic emphasis in recent conceptualisations of spirituality diminishes the potential for societal critique and transformation while opening the door for economic and political self interest. Relevance to clinical practice., Constructing adequate conceptualisations of spirituality and religion for clinical practice entails grounding them in the wealth of centuries of philosophical and theological thinking, ensuring that they represent the diverse society that nursing serves and anchoring them within a moral view of practice. [source] The Absorption Hypothesis: Learning to Hear God in Evangelical ChristianityAMERICAN ANTHROPOLOGIST, Issue 1 2010T. M. Luhrmann ABSTRACT, In this article, we use a combination of ethnographic data and empirical methods to identify a process called "absorption," which may be involved in contemporary Christian evangelical prayer practice (and in the practices of other religions). The ethnographer worked with an interdisciplinary team to identify people with a proclivity for "absorption." Those who seemed to have this proclivity were more likely to report sharper mental images, greater focus, and more unusual spiritual experience. The more they prayed, the more likely they were to have these experiences and to embrace fully the local representation of God. Our results emphasize learning, a social process to which individuals respond in variable ways, and they suggest that interpretation, proclivity, and practice are all important in understanding religious experience. This approach builds on but differs from the approach to religion within the culture-and-cognition school. [source] Spirituality and adult learningNEW DIRECTIONS FOR ADULT & CONTINUING EDUCATION, Issue 119 2008Elizabeth J. Tisdell The role of spirituality in adult education and adult learning is discussed by defining spirituality and exploring how spiritual experience facilitates spiritual development. [source] Principle of organization: a dynamic-systems view of the archetype-as-suchTHE JOURNAL OF ANALYTICAL PSYCHOLOGY, Issue 4 2001Maxson J. McDowell The personality is a dynamic system. Like all other dynamic systems, it must be self-organized. In this paper I focus upon the archetype-as-such, that is, upon the essential core around which both an archetypal image and a complex are organized. I argue that an archetype-as-such is a pre-existing principle of organization. Within the personality that principle manifests itself as a psychological vortex (a complex) into which we are drawn. The vortex is impersonal. We mediate it through myths and rituals or through consciousness. In this paper I show that Jung's intuition about the archetype-as-such is supported by recent science. I evaluate other concepts of the archetype. My concept is different from that proposed recently by Saunders and Skar. My concept allows each archetype-as-such to be defined precisely in mathematical terms. It suggests a new interpretation of mythology. It also addresses our spiritual experience of an archetype. Because the archetypes-as-such are fundamental to the personality, the better we understand them the better we understand our patients. The paper is grounded with clinical examples. [source] Theorizing Religious Effects Among American AdolescentsJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 1 2003Christian Smith A large body of empirical studies shows that religion often serves as a factor promoting positive, healthy outcomes in the lives of American adolescents. Yet existing theoretical explanations for these religious effects remain largely disjointed and fragmented. This article attempts to formulate a more systematic, integrated, and coherent account of religion's constructive influence in the lives of American youth, suggesting nine key factors (moral directives, spiritual experiences, role models, community and leadership skills, coping skills, cultural capital, social capital, network closure, and extra,community links) that cluster around three key dimensions of influence (moral order, learned competencies, and social and organizational ties). [source] Theological Innovation from Spiritual Experience: Henry Alline's Anti-Calvinism in Late Eighteenth-Century Nova Scotia and New England,JOURNAL OF RELIGIOUS HISTORY, Issue 3 2009KEVIN FLATT The strident anti-Calvinism of Nova Scotian revivalist Henry Alline (1748,1784), who left a substantial mark on the religious landscape of Nova Scotia and parts of New England, has been noted but largely neglected by historians. This article investigates Alline's anti-Calvinism and concludes that it is best explained as arising from his own interpretation of his vivid spiritual experiences, particularly his dramatic conversion. Rather than simply rejecting Calvinist theology in favour of an emotive, experiential religion, however, Alline drew on his experiences to formulate an alternative anti-Calvinist theology. Alongside other examples from the period, Alline's case suggests that evangelical "democratization" of popular religion in the eighteenth-century transatlantic revivals could result in theological innovation rather than the abandonment of theology. [source] Ayahuasca and Spiritual Crisis: Liminality as Space for Personal GrowthANTHROPOLOGY OF CONSCIOUSNESS, Issue 2 2008SARA E. LEWIS ABSTRACT There is an increased controversy surrounding Westerners' use of ayahuasca. One issue of importance is psychological resiliency of users and lack of screening by ayahuasca tourism groups in the Amazon. Given the powerful effects of ayahuasca coupled with lack of cultural support, Western users are at increased risk for psychological distress. Many Westerners who experience psychological distress following ayahuasca ceremonies report concurrently profound spiritual experiences. Because of this, it may be helpful to consider these episodes "spiritual emergencies," or crises resulting from intense and transformative spiritual experiences. Although the author warns readers to avoid romantic comparisons of Western ayahuasca users to shamans, ethnographic data on indigenous shamanic initiates along with theory on liminality may be of some use to understand difficult experiences that accompany ayahuasca use. Given that psychotherapy is culturally sanctioned, therapists trained in treating spiritual crises can help Western ayahuasca users make meaning of their distress. Three case studies are offered as examples of individuals working through various sorts of crises following ayahuasca ceremonies. [source] Pathologizing Possession: An Essay on Mind, Self, and Experience in DissociationANTHROPOLOGY OF CONSCIOUSNESS, Issue 2 2003Ashwin Budden In this paper, critique the classic psychoanalytic anthropological construal of dissociative spirit possession as a pathological phenomenon. I review some of the relevant theoretical and ethnographic literature on this subject but focus on the work of two prominent psychoanalytic anthropologists to explore divergent views of the psychological nature of pathological and religious experience. Emphasis is placed on the necessity for taking into account the culture specific factors that shape dissociative possession, particularly with regard to spiritual experiences. I also move beyond this view to an embodiment approach that is useful for analyzing the experiential ground of spirit possession, and thus for providing insight into how particular individual and cultural realities are constructed through dissociation. Key words: dissociation, embodiment, possession, psychoanalytic anthropology, self "Perception is never an absolute revelation of 'what is' " -A.l. Hallovvell (1955: 84) [source] | |||||||||||||