This study examines how people who have survived trauma have encountered healing following spiritual experiences. The significance of this research lies in its unique findings, contributing to the body of literature on trauma recovery. Qualitative methodology and thematic analysis were used to explore the research question that guided this study. Six individuals who had survived traumatic events participated in narrative interviews and were asked to tell the story of how their spiritual experiences impacted their healing from trauma. Findings show that these participants‘ spiritual experiences helped them to cultivate a foundation to return to in future moments of challenge, impacted the body‘s healing, and served as a guide. Further research in the field is suggested, including investigating how experiences with Kundalini energy impact trauma recovery, the relationship between spiritual experiences and physical healing, and how people from diverse cultural backgrounds experience trauma recovery in the wake of a spiritual experience. / Graduate

The purpose of this qualitative study is to address the problem of the silencing of adolescent girls and young women by exploring their spiritual experiences and knowledge of their inner selves. Five participants between the ages of 18 and 25 were interviewed 3 times over several weeks about their spiritual experiences, artefacts of spiritual significance, and beliefs about their inner selves. The findings of this study reveal that young women are deeply interested in nurturing their spirituality, which they are not finding in religion, and they are looking elsewhere for a spirituality that embraces a feminine ethic of care and responsibility.

A qualitative method was used to explore the construction of meaning in relation to spiritual meditation and spiritual experience. Meaning was considered a pathway between spiritual experience and psychological well being. 8 semi-structured interviews were conducted with people who meditate and report having had spiritual experiences during meditation. A cultural analysis was employed to understand spiritual meaning in secular, postmodern Sweden. Meaning was analyzed using a theory of global meaning where the meaning system is made up of three aspects; beliefs, goals and affect. Spiritual meditation and spiritual experiences were used by the participants to construct meaning in all three areas of global meaning. Beliefs about a spirit world and the eternal nature of a soul were confirmed and experienced in spiritual meditation which provided meaning to life and raised self-esteem. The spiritual meditation also helped the participants find and strive for important goals in life, often related to personal growth.

The purpose of this qualitative study is to address the problem of the silencing of adolescent girls and young women by exploring their spiritual experiences and knowledge of their inner selves. Five participants between the ages of 18 and 25 were interviewed 3 times over several weeks about their spiritual experiences, artefacts of spiritual significance, and beliefs about their inner selves. The findings of this study reveal that young women are deeply interested in nurturing their spirituality, which they are not finding in religion, and they are looking elsewhere for a spirituality that embraces a feminine ethic of care and responsibility.

This dissertation is about moral cognition and the production of spiritual experiences in the Chinese version of the massively multiplayer online game, World of Warcraft (CWoW). Chapter 1 introduces the game, field sites, data collection methods, and the questions and paradigms that structure the dissertation's narrative. This chapter explains that during fieldwork CWoW players frequently described gameplay as yielding positive moral and spiritual experiences. Chapter 2 outlines the cognitive mechanisms – Haidt and Joseph's 'moral foundations' (2004; 2007) – that are hypothesised to inform the in-game experiences to which players attributed moral significance. Chapter 3 argues that some aspects of the WoW gameworld are high in cognitive 'relevance' (following Sperber & Wilson, 1986) for Haidt and Joseph's moral foundations. This relevance yields the game a capacity for cross-cultural appeal. Chapter 4 argues that social agencies operant in the lives of CWoW players motivated players to utilise these morally relevant aspects of gameplay as a 'religion-like tool for group cohesion' (following Sosis & Alcorta, 2008). These extra-game agencies help explain why these aspects of gameplay were cultivated in lieu of, or as superordinate to, aspects that may be 'relevant' to other cognitive mechanisms. Chapter 5 argues that reports of soul merger experiences obtained in CWoW resemble Durkheim’s 'collective effervescence' (Durkheim, 1995 [1912]) and may be understood at the cognitive level as 'flow' (Csikszentmihalyi, 1990) experiences conjoined with affective outputs from Haidt and Joseph's moral foundations. Chapter 6 summarises the key points made in the preceding chapters and concludes that in the contexts sampled here, high-contingency aspects of CWoW gameplay may be viewed as Durkheimian religious rituals.

Este estudo teve como objetivos: analisar o conceito de Espiritualidade a partir da Teoria do Cuidado Transpessoal proposta por Jean Watson e Discutir as relações entre Experiências da Consciência (Espirituais), nos campos de interação denominados pela teorista de Momento Presente, Campo Fenomenológico e Ocasião Real de Cuidado. Método: foi utilizado a Análise de Clarificação de Conceito, proposto por Wilson. As seguintes etapas foram seguidas: 1. Isolar as questões de conceito; 2. Encontrar as respostas certas; 3. Casos Modelo; 4. Casos Contrários; 5. Casos Relacionados; 6. Casos de Difícil Diagnóstico; 7. Casos Inventados; 8. O Contexto Social; 9. Anseios Basilares; 10. Resultados Práticos e 11. Resultados na Linguagem. As questões norteadoras para análise foram: a) Qual a natureza da Espiritualidade no Cuidado Transpessoal? e b) Espiritualidade se difere de Materialidade nas relações de cuidado, uma vez que a primeira exigiria diferentes níveis de interação para que uma dimensão mais sutil pudesse ser acessada?. Resultados: na Teoria do Cuidado Humano a Espiritualidade é concebida como o Mundo do Espírito, experienciado através de um campo fenomenológico de interação entre dois Seres caracterizado pela ocorrência de Experiências da Consciência (ou espirituais). Na Teoria do Cuidado Humano os antecedentes para Espiritualidade foram: Alma/Espírito, caracterizado por: Imortalidade, Imaterialidade, Essência, Auto Conhecimento, Consciencia e Energia Criativa; Individualidade, configurada por Alma/Espirito e Transcendencia física, mental e emocional e, por fim, Experiências da Consciência, indicada por: Intuição, Experiencia Espiritual/Sobrenatural/Metafísica/Mística. Os atributos encontrados para acessar à dimensão espiritual foram os dez Clinical Caritas Process. Também verificou-se que o Processo Interacional Paciente-Profissional é direcionado a partir da triade: Mente-Corpo-Espirito onde os resultados esperados estão relacionados à ocorrência de Ocasião Real de Cuidado, percebida pela Conexão a partir das Histórias de Vida, Dilatação da Percepção do Campo Fenomênico, Rupturas na relação espaço-tempo, culminando na Transpessoalidade e Processo de Cuidado Humano, evidenciado pelo Contato Profundo com o Outro e Consigo, Uso de Linguagem Pertinente para Descrever a Experiencia Vivida e, por fim, Sistematização do Plano de Cuidados a Partir dos Dados Obtidos da Experiência. / This study aimed to analyze the concept of spirituality from Human Caring Theory by Jean Watson and Discuss the relationship between Experiences of Consciousness (Spiritual), in the interaction field called by theorist of \'Present Moment, \'Phenomenological Field\' and \'Actual Caring Occasion. Method: Wilsons concept clarification was used. The following steps were followed: 1. Isolate questions of concept 2. Find the right answers; 3.Model Case 4. Contrary Cases 5. Related Cases 6. Borderline 7. Invented Cases 8. Social Context 9. Underlying anxiety 10. Practical Results and 11. Results in language. The guiding questions for analysis were: a) What is the nature of Spirituality in Caring? b) Spirituality differs from materiality in relations of care, since the first would require different levels of interaction for a more subtle dimension could be accessed\'. Methodological steps performed this study concluded that: the Theory of Human Caring Spirituality is conceived as the World of Spirit, experienced through a phenomenological field of interaction between two beings characterized by the occurrence of experiences of consciousness (or spirit). In Human Care Theory were the background for Spirituality: Soul/Spirit, characterized by: Immortality, Immateriality, Essence, Self Knowledge, Consciousness, and Creative Energy, Individuality, set by Soul /Spirit and Transcendence physical, mental and emotional, and finally, Experiences of Consciousness, indicated by: Intuition, Experience Spiritual/ Supernatural / Metaphysical / Mystical. The attributes found to access the spiritual dimension were the ten Clinical Caritas Process. It was observed that the Patient Process-Interactional Professional is directed from the triad: Mind-Body-Spirit where the outcomes are related to the occurrence of Care Real Deal, the perceived connection from Life Stories, dilatation of Perception Field phenomenal, breaks in the space-time, culminating in transpersonal Process and Human Care, evidenced by the Deep Contact with the Other and I can, Use of Language Relevant to describe the experience and, finally, Systematization Plan of Care Data Obtained from Experience

The prevalence of child sexual abuse remains high with girls 1.5 to 3 times more likely to be victims compared to boys. In addition to psychological and emotional challenges, this abuse can lead to spiritual difficulties that impact survivors’ ability to find meaning in their life, find a sense of purpose, experience hope or believe in a world that is just. Spirituality can facilitate healing and this study contributes to that knowledge base by exploring women’s own perspectives. The purpose of this qualitative narrative study is to understand, from women’s perspectives, the role of spiritual experiences in their healing from the impacts of child sexual abuse. Spiritual experiences were defined as any experiences that have a different reality or feeling compared to our usual everyday reality that may seem extraordinary or unexplainable, or very ordinary yet meaningful. Twenty in-depth individual interviews were conducted with ten women survivors of child sexual abuse. Narrative analysis methods were used to derive key themes that represent participants’ perspectives of how spiritual experiences enhance healing. Results of this study show that spiritual experiences opened doorways to self, shifted energy, expanded perspective, revealed truths, connected to the present moment, created possibilities of the positive and were an enduring source of support and strength. Spiritual experiences create inter-connections between aspects of the self that can simultaneously transcend the self and connect to the larger world thereby unifying each into a greater whole. These impacts prevail even when there is dissonance in the interpretation. Occupations facilitated spiritual experiences by acting as a portal to a spiritual dimension, transcending language and mind, facilitating internal communication, connecting to the body through doing and through innate healing qualities. Engaging in respectful dialogue on spiritual experiences requires reflection and awareness in the use of bias-free language. Health professionals are well situated to address spiritual experiences, using evidence-based practice and an understanding of embodied experience. Occupational therapists have a key role in validating spiritual experiences, facilitating the engagement in spiritual occupations, and providing resources to understand and interpret the experiences. / Thesis (Ph.D, Rehabilitation Science) -- Queen's University, 2010-09-24 15:57:19.931

Este estudo teve como objetivos: analisar o conceito de Espiritualidade a partir da Teoria do Cuidado Transpessoal proposta por Jean Watson e Discutir as relações entre Experiências da Consciência (Espirituais), nos campos de interação denominados pela teorista de Momento Presente, Campo Fenomenológico e Ocasião Real de Cuidado. Método: foi utilizado a Análise de Clarificação de Conceito, proposto por Wilson. As seguintes etapas foram seguidas: 1. Isolar as questões de conceito; 2. Encontrar as respostas certas; 3. Casos Modelo; 4. Casos Contrários; 5. Casos Relacionados; 6. Casos de Difícil Diagnóstico; 7. Casos Inventados; 8. O Contexto Social; 9. Anseios Basilares; 10. Resultados Práticos e 11. Resultados na Linguagem. As questões norteadoras para análise foram: a) Qual a natureza da Espiritualidade no Cuidado Transpessoal? e b) Espiritualidade se difere de Materialidade nas relações de cuidado, uma vez que a primeira exigiria diferentes níveis de interação para que uma dimensão mais sutil pudesse ser acessada?. Resultados: na Teoria do Cuidado Humano a Espiritualidade é concebida como o Mundo do Espírito, experienciado através de um campo fenomenológico de interação entre dois Seres caracterizado pela ocorrência de Experiências da Consciência (ou espirituais). Na Teoria do Cuidado Humano os antecedentes para Espiritualidade foram: Alma/Espírito, caracterizado por: Imortalidade, Imaterialidade, Essência, Auto Conhecimento, Consciencia e Energia Criativa; Individualidade, configurada por Alma/Espirito e Transcendencia física, mental e emocional e, por fim, Experiências da Consciência, indicada por: Intuição, Experiencia Espiritual/Sobrenatural/Metafísica/Mística. Os atributos encontrados para acessar à dimensão espiritual foram os dez Clinical Caritas Process. Também verificou-se que o Processo Interacional Paciente-Profissional é direcionado a partir da triade: Mente-Corpo-Espirito onde os resultados esperados estão relacionados à ocorrência de Ocasião Real de Cuidado, percebida pela Conexão a partir das Histórias de Vida, Dilatação da Percepção do Campo Fenomênico, Rupturas na relação espaço-tempo, culminando na Transpessoalidade e Processo de Cuidado Humano, evidenciado pelo Contato Profundo com o Outro e Consigo, Uso de Linguagem Pertinente para Descrever a Experiencia Vivida e, por fim, Sistematização do Plano de Cuidados a Partir dos Dados Obtidos da Experiência. / This study aimed to analyze the concept of spirituality from Human Caring Theory by Jean Watson and Discuss the relationship between Experiences of Consciousness (Spiritual), in the interaction field called by theorist of \'Present Moment, \'Phenomenological Field\' and \'Actual Caring Occasion. Method: Wilsons concept clarification was used. The following steps were followed: 1. Isolate questions of concept 2. Find the right answers; 3.Model Case 4. Contrary Cases 5. Related Cases 6. Borderline 7. Invented Cases 8. Social Context 9. Underlying anxiety 10. Practical Results and 11. Results in language. The guiding questions for analysis were: a) What is the nature of Spirituality in Caring? b) Spirituality differs from materiality in relations of care, since the first would require different levels of interaction for a more subtle dimension could be accessed\'. Methodological steps performed this study concluded that: the Theory of Human Caring Spirituality is conceived as the World of Spirit, experienced through a phenomenological field of interaction between two beings characterized by the occurrence of experiences of consciousness (or spirit). In Human Care Theory were the background for Spirituality: Soul/Spirit, characterized by: Immortality, Immateriality, Essence, Self Knowledge, Consciousness, and Creative Energy, Individuality, set by Soul /Spirit and Transcendence physical, mental and emotional, and finally, Experiences of Consciousness, indicated by: Intuition, Experience Spiritual/ Supernatural / Metaphysical / Mystical. The attributes found to access the spiritual dimension were the ten Clinical Caritas Process. It was observed that the Patient Process-Interactional Professional is directed from the triad: Mind-Body-Spirit where the outcomes are related to the occurrence of Care Real Deal, the perceived connection from Life Stories, dilatation of Perception Field phenomenal, breaks in the space-time, culminating in transpersonal Process and Human Care, evidenced by the Deep Contact with the Other and I can, Use of Language Relevant to describe the experience and, finally, Systematization Plan of Care Data Obtained from Experience

Although a change of religious landscape in America in recent years has been suggested and widely accepted in the social sciences, most studies tend to focus on measures of religiosity and how it is changing. The subject of spirituality and its correlates seem to be mostly ignored. This study utilizes nationally representative data generated for the first time in General Social Survey (GSS) on the subject of spirituality to measure Americans' spirituality and daily spiritual experiences and their most significant correlates. In this study, most Americans (89%) showed to have some degree of spirituality and daily spiritual experiences. Moreover, variables of gender, race/ethnicity, marital status, religious origin, and residence in conservative region when growing up shown to be significant predictors of spirituality.

The Church of Jesus Christ of Latter-day Saints teaches that there are several estates through which man must pass on his way to exaltation in the celestial kingdom. These estates consist of man as: (1) a pre-mortal spirit being, a literal offspring of God; (2) a mortal being having physical as well as spiritual parents; (3) a post-mortal spirit being, his spirit having withdrawn from his physical body at death; and (4) an immortal resurected personage over which physical death has no more power. The teachings concerning these estates form a goodly portion of the gospel plan as taught by the Church of Jesus Christ of Latter-day Saints. God is desirous that man comprehend his future and the way he must go in order to again return to his presence. He has given man the Holy Spirit to guide and direct him on his journey. Physical death is a reality from which mortals cannot escape. Everyone has friends and family who have passed into the Spirit World. The post-mortal Spirit World condition of man is one of the least understood of the estates of man. It is not uncommon to hear argumentation upon the subject when mentioned in classes of instruction within the Church of Jesus Christ of Latter-day Saints. It is possible that much of the disagreement comes from a lack of study upon the subject. In this thesis, the writer will examine data available relating to the spirit world.