The thesis is situated in the interface between psychology and Christian spirituality. It explores the experience of women in the South African context making the Spiritual Exercises of St Ignatius as a Nineteenth Annotation Retreat. The results of the study show that shifts in image of self and image of God are facilitated by the imaginal and dialogical/relational processes in the Spiritual Exercises. A qualitative, hermeneutical approach was taken in which nineteen women were interviewed about their experience of making the Spiritual Exercises. Fifteen of these were interviewed after completing the Spiritual Exercises while four were interviewed during the process. Shifts towards more positive self and God-representations were reported by all but one of the women interviewed. Images of God shifted from distant or ambivalent to positive relational images. Images of self also shifted in concert with shifts in image of self, with the women coming to see themselves as intrinsically valuable and unconditionally loved by God. A marked lessening in defensive processes was also noted. A constructive interpretation of the themes which emerged from an analysis of the data was done from both psychological perspective and spiritual-theological perspectives. From a psychological perspective Object-Relations theory and Dialogical Self theory were used to better understand the mechanisms enabling shifts in God and self-representation. From a spiritual theological perspective, Rahner’s (1960, 1964) relational theology of grace shed light on the spiritual processes in the Spiritual Exercises which facilitate shifts in image of God and self. Imaginal dialogical or relational aspects of the Exercises were found to play an important role in facilitating shifts in both image of self and image of God. The findings of this study provide compelling evidence for the interplay between psychological and spiritual processes in the Spiritual Exercises in particular, and spiritual experience in general, resonating with the work of Meissner (1987, 2003) and Ulanov (2001). It also resonates with Rahner’s (1960, 1964) theology of grace as God’s self-communication which parallels the move in psychology towards the relational which is strongly evident in both object-relations theory and the more recent Dialogical Self psychology. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2008.

Since its inception, the Internet has served as a powerful medium for the dissemination of religious information and the creation of religious communities. Cyberspace now represents an important global paradigm shift in the way religion is conducted. This research provides a sociological account of the affordances the Internet contributes to religious life by examining the ways in which it has influenced the conduct or practices associated with Buddhism. In particular, it assesses the extent to which the rituals constitutive of the Buddhist practice of meditation have been achieved by the Cybersangha, the term Buddhists use for the online Buddhist community. The thesis argues that the Internet is not well suited to the facilitation of particular types of religious understanding and that there are clear limitations to its ability to provide the shared ritualistic experience necessitated by meditation. This is due to the fact that current technology can enable ritual only to a limited degree, and to the ways in which the textual nature of the Internet poses problems for religious experience of an intuitive, non-mediated nature. For these reasons, despite the fact that many websites advertise ‘online meditation’ and despite the strong attempts of some communities to use the Internet as a meditational medium, online meditation cannot be fully facilitated by the Internet. Since a key method by which a Buddhist attains understanding of reality is the use of the body in a meditative act, the inability to provide for embodiment means that the Internet can never offer an experiential equivalent to that of an offline environment. The lack of this experiential aspect means that it cannot in turn provide for holistic, religious communion. As such, there needs to be a further philosophical and practical appraisal of the capabilities of the Internet in general, and as a medium by which a religious experience can be engendered.

Since its inception, the Internet has served as a powerful medium for the dissemination of religious information and the creation of religious communities. Cyberspace now represents an important global paradigm shift in the way religion is conducted. This research provides a sociological account of the affordances the Internet contributes to religious life by examining the ways in which it has influenced the conduct or practices associated with Buddhism. In particular, it assesses the extent to which the rituals constitutive of the Buddhist practice of meditation have been achieved by the Cybersangha, the term Buddhists use for the online Buddhist community. The thesis argues that the Internet is not well suited to the facilitation of particular types of religious understanding and that there are clear limitations to its ability to provide the shared ritualistic experience necessitated by meditation. This is due to the fact that current technology can enable ritual only to a limited degree, and to the ways in which the textual nature of the Internet poses problems for religious experience of an intuitive, non-mediated nature. For these reasons, despite the fact that many websites advertise ‘online meditation’ and despite the strong attempts of some communities to use the Internet as a meditational medium, online meditation cannot be fully facilitated by the Internet. Since a key method by which a Buddhist attains understanding of reality is the use of the body in a meditative act, the inability to provide for embodiment means that the Internet can never offer an experiential equivalent to that of an offline environment. The lack of this experiential aspect means that it cannot in turn provide for holistic, religious communion. As such, there needs to be a further philosophical and practical appraisal of the capabilities of the Internet in general, and as a medium by which a religious experience can be engendered.