Mindfulness is a spiritual concept adopted from Buddhism by Western clinicians and while change processes in Mindfulness Based Cognitive Therapy (MBCT) were initially explained in terms of cognitive/emotional impacts, there is now growing interest in the relationship between mindfulness and spirituality. Seven participants who had completed an MBCT course in a mental health service context gave in-depth interviews about their experiences in relation to spiritual change, and the factors influencing these processes. The themes represented a range of interconnected processes, including connecting with the body, experiencing thoughts and feelings in a less reactive way, a changed perspective on the self, self-insight, a greater sense of compassion and connection, wisdom, a sense of meaning and a sense of connection to a transcendent source. For some, mindfulness helped create a context in which painful experiences could be brought into awareness, and unusual or difficult experiences integrated so that people could experience a deeper and more authentic way of being. While intentions seem to be important in mapping the particular aspects of change that occur, themes were common to people from a variety of spiritual backgrounds, and spiritual changes occurred in some people who had no prior spiritual orientations. The role of intentions versus ‘letting go’ in relation to mindfulness is explored. Clinical implications are discussed and suggestions made for future research.

Ultimamente tem se disseminado em alguns terreiros umbandistas do Sudeste o culto aos encantados, uma classe originalmente atinente a cultos do Norte e Nordeste. A literatura acadêmica a seu respeito se restringe a estudos antropológicos ou sociológicos. O surgimento da categoria de encantado em outras religiões e lugares, bem como hipóteses sobre este fato, ainda não foram estudados do ponto de vista etnopsicológico. Esta pesquisa objetiva contribuir para sanar esta lacuna. Para esse efeito, realizou-se um levantamento bibliográfico do que tem sido dito a propósito do termo, procurando constâncias entre vários contextos da sua ocorrência e contrastes do seu emprego. Além disso, realizou-se um estudo de caso no Templo de Umbanda Caboclo Flecha de Ouro. Para colher estes dados, utilizou-se o método psicanalítico (atenção flutuante, relação transferencial e contratransferencial) aplicado ao âmbito etnográfico (escuta participante). Deu-se ouvidos as histórias e as narrativas a respeito dos encantados, participou-se dos cultos, realizaram-se entrevistas com médiuns e entidades, utilizou-se diário de campo e observaram-se características do espaço físico e a dinâmica ritual. A análise dos dados foi realizada considerando as características da noção de encantamento que se repetiram e contrastando-as com os resultados do levantamento bibliográfico. A elaboração da encantaria nesse terreiro teve a participação de uma médium que já havia tido contato com os invisíveis da Mina num terreiro que frequentara anteriormente, mas a presença deles é narrada como sendo anterior e atender a um propósito específico neste contexto umbandista. Contribuiu também para a construção da noção de encantamento deste terreiro o estudo tanto da literatura a respeito dos encantados como atinente a tentativa de sistematização doutrinária da umbanda. A análise indica que os encantados surgiram nesse terreiro para desarranjar categorias saturadas de significado, cristalizadas,   ou,   nas   palavras   da   encantada   guia   do   terreiro,   para   bagunçar.   A   introdução   da categoria tem o sentido de restaurar e resguardar a aptidão da umbanda para dar abrigo ao aspecto misterioso do contato com o sagrado e a abertura para o desconhecido e inusitado. Com o surgimento da encantaria, ao que tudo indica, o panteão umbandista passa a ter literalmente infinitas possibilidades de entidades e linhas espirituais, e todas as pré-existentes podem ser ressignificadas, possibilitando a ampliação e a aprofundamento dos sentidos de categorias espirituais potencialmente saturadas de significado. Deste modo, neste contexto, assegura-se a possibilidade de expressar nuances e sutilezas anímicas tanto de vivências individuais como psicossociais. / The cult to the encantaria (enchanted being), originally related to cults in the North and Northeast regions in Brazil, has lately been propagated in some umbandista houses in the Southeast too. Academic literature concerning the theme is usually restricted to anthropological or sociological studies. Manifestations of the encantados category have not already been studied from an ethno-psychological point of view. This research aims to help filling that gap. Thus a bibliographic study concerning the term has been developed in order to find out both similarities in its occurrence and contrasts in its use in different contexts. Templo de Umbanda Caboclo Flexa de Ouro was the locus of a case study. Data collecting was based on the psychoanalytical method (fluctuating attention, transferential and countertransferential relation) applied to the ethnographic field (hearing participation). Besides giving ear to stories and narratives concerning the encantados, the following procedures were also used: cult participation, interviews involving mediums and entities, field journal, observation of physical space and ritual dynamic features. Data analysis was based on the contrast between the enchantment concept characteristics which frequently appeared, and the results obtained by means of bibliographical study. The encantaria manifestation in the studied terreiro occurred through a medium who had already been in contact with Mina invisibles in another house that she once used to frequent. But according to reports, these entities purpose in this umbanda context is specific, and they had already been present formerly. Both literature study concerning the enchanted and the search for umbanda doctrine systematization have contributed to build up the enchantment concept in this terreiro. Analysis has indicated that the enchanted emerged in the place to unsettle highly meaningful established categories or, according to the terreiro enchanted guide, to make disorder. The category introduction carries the meaning of restoring and guarding umbanda capability of giving shelter to the mysterious aspect involved in the contact with the sacred, and of being opened to the unknown and unusual. The encantaria emergence, as evidence shows, not only enables umbanda pantheon to assume literally uncountable entities and spiritual lines, but also to re-signify all pre-existent ones, besides allowing the enlargement and deepening of potentially meaningful spiritual category senses. Finally, the possibility of expressing animic nuances and subtleness of individual and psychosocial liveliness is assured.

Made available in DSpace on 2016-04-25T19:20:29Z (GMT). No. of bitstreams: 1 Fernanda Manzoli Marques de Oliveira.pdf: 809421 bytes, checksum: 594a8d31c25535d4ed211f0589417444 (MD5) Previous issue date: 2013-11-04 / Conselho Nacional de Desenvolvimento Científico e Tecnológico / This research was developed in the field of Psychology of Religion and sought to investigate the theoretical foundations of Humanistic Psychology and Transpersonal Psychology and their conceptions and considerations on the concept of spirituality. The humanistic school, a precursor of transpersonal psychology, presented a theory of spirituality fitted full of references to the transcendent, the urge to self-realization and self-actualization, to metaneeds and to peak experiences. However, it was up to the task of transpersonal psychology extend this framework further. This school studies altered states of consciousness and its applications, becoming the first psychological approach to expressly assume that humans have a spiritual dimension. Introduce new concepts like cosmic consciousness, ultimate values, mystical experience, sacredness of life, experience of Unity, responsiveness and maximum sensory awareness. Express a spirituality devoid of organized religion and an anthropological concept of searching for meaning, self-transcendence, supreme values and the search for unity with the cosmos / A presente pesquisa se desenvolveu no campo da Psicologia da Religião e buscou investigar nas bases teóricas da Psicologia Humanista e da Psicologia Transpessoal, as suas concepções e considerações sobre o conceito de espiritualidade. A escola humanista, a precursora da Psicologia Transpessoal, apresentou uma teoria munida de espiritualidade, repleta de referências ao transcendente, ao impulso de autorrealização e autoatualização, às metanecessidadese e às experiências culminantes. Entretanto, coube à Psicologia Transpessoal, a tarefa de ampliar ainda mais este quadro. Trata-se de a escola que estuda os estados alterados de consciência e suas aplicações e concretizando-se como a primeira abordagem psicológica a assumir expressamente que o ser humano possui uma dimensão espiritual. Introduz novos conceitos como consciência cósmica, valores últimos, experiência mística, sacralização da vida, experiência de unidade, responsividade e consciência sensorial máxima. Expressa uma espiritualidade destituída de religião organizada e com uma concepção antropológica de busca de sentido, de autotranscendência, de valores supremos e de busca pela unidade com o cosmo

In conceptualising the new visibility of postsecular social work this thesis develops alternative perspectives to former secular, liberal and neoliberal hegemonies within the profession. Firstly secularism is considered as compromising deliberative and participatory democracy by inhibiting religious citizenship within the public sphere and in response the new visibility of postsecular social work incorporates the inclusion of religious perspectives into social welfare considerations with particular reference to faith based social action. Secondly liberalism is observed as perpetuating the marginalisation of religion, tolerated merely as a personal lifestyle choice, from public legitimacy and the new visibility of postsecular social work therefore recognises the contribution of public religion to addressing social welfare concerns in challenging this marginalisation. Thirdly neoliberalism is critiqued as an outcome of the marginalisation of religion from the public sphere by both secularism and liberalism and accordingly the new visibility of postsecular social work engages with political economy in the interests of social welfare and social justice. Resultantly the new visibility of postsecular social work affirms faith and reason as integral to public religion which is indicative of a new politics of social work that develops postsecular, post-liberal and postneoliberal perspectives through the reconfiguration of Christian socialism.