<p> Exploring the symbolism of the eye alongside the ancient religious concept of the omniscient Eye of God, this dissertation engages in a depth psychological analysis of consciousness, the God-image, and postmodern notions of the apocalypse. By considering all aspects of the eye as represented throughout mythology and religious texts, this study addresses everything from blindness to the comprehensive sight of mystical union. The one-eyed Cyclops, the Eye of Horus, the figure of the many-eyed Argus, and the third eye of the Buddha are examples that elucidate the range of eye types addressed. </p><p> The penetrating image of the eye as it emerges within the unconscious in dreams and visions is given ample consideration through the work of Carl Jung and other prominent depth psychologists. Theories regarding the archetypal dimension of the eye are discussed including Jung&rsquo;s contention that the eye acts as a regulating principle, or <i>yantra</i> within the psyche, restoring balance in times of psychological chaos, upheaval, and transition. As the nucleus of a psychic mandala, the eye serves as a centering force while simultaneously making its numinous presence clear and felt to the individual ego. Edward Edinger&rsquo;s contention that the eye marks the ego&rsquo;s encounter with an overwhelming other is given credence while the difference between a feeling-tone of judgment versus equanimity perceived by the observed is weighed.</p><p> Connecting eye symbolism to the God-image, this dissertation embarks upon an exegesis of the eye in religious texts and challenges the omniscient Eye of God in its traditional projected, sky-bound sense. Arguing for personal responsibility in relation to the God-image, this study advocates for a reengagement with <i>anima mundi</i> or the world soul through the advancement of consciousness on a personal level. The recognition of the immanence of divinity and the need for an earth-based religiosity is emphasized. This study points out that eye symbolism is cropping up with increasing regularity in our current, apocalyptically entranced culture in an effort to jolt us from an unconscious slumber and provide the necessary psychic objectivity required to survive a planetary transformation.</p><p> Keywords: Apocalypse, Consciousness, Depth Psychology, Eye, God-Image, Mythology, Objectivity, Postmodern, Self, Witness</p>

This research is about Victorian women, who were either the daughters or wives of clergymen of the Church of England, placing them in the social and religious context of their time. In a group biography of three women it looks at the companionate marriage of Henrietta and Samuel Barnett, in a partnership of shared projects, reform and delivery of the social gospel. Catherine Marsh was the daughter of an evangelical clergyman. Her role as 'daughter at home' never changed though she developed a ministry of preaching, writing and philanthropy that took her influence far beyond her father's parishes. As a clergy daughter, Catharine Tait would have been happy so to remain had she not married Broad Churchman Archibald Tait who rose from schoolmaster to Dean to Bishop to Primate of All England. The account of their life together tells of the challenges of these roles, of personal ambition and of great personal tragedy. In the ordination service, a priest of the Church of England promises to 'so frame and fashion his own self, and that of his family' that they become 'wholesome examples and patterns to the flock of Christ'. In a wider context, this study looks at the lives of other clergy wives and daughters and the opportunities and constraints of the exemplary lifestyle. It explore the diversity of clergy lifestyles, the problems of poverty, loss of faith, marital incompatibility and the, often unreasonable, expectations imposed by society, their husbands and even the women themselves. Through a study of advice literature, as well as contemporary fiction, it looks at the stereotypes thus constructed, the potency of image and inaccuracy of perceptions with which these women had to live. In the long timespan of Victoria's reign the women in this thesis mirror change in the church and in society. Change made the priest relinquish many of his patriarchal roles and embrace a more sacerdotal form of ministry, while at the same time creating more and more opportunities for wives and daughters to take on new tasks. Change discredited the myth of the rural idyll and dislodged the certainties of a country parish while opening up new fields of mission in the industrial cities. Change saw the Anglican church relinquish its hold on a diminishing worshipping community while maintaining all the expectations and demands on clergy and their families. Change brought to light immense inequalities and injustices in women's lives and ultimately the reforms necessary to redress these while imposing the encircling restrictions of the separate (private) sphere. The thesis concludes that despite this attempt to 'net by invisible rules' the women of the Victorian middle class, and more particularly the women of the rectory and vicarage, these women were empowered by their exemplary position and that this empowerment enabled them to play a fuller role in supporting their husbands and fathers in what was in effect a shared ministry.

Thesis (M.S.)--Boston University

<p> This dissertation considers the characteristics of a sacred feminine perspective toward death and dying in today&rsquo;s United States. A sacred feminine perspective as brought to the deathbed by women healers respects the sanctity of life; intuitively adopts a holistic perspective; and <i> witnesses</i>, not observes, the dying through active engagement on physical, psychological, and spiritual levels. A sacred feminine perspective affirms the dying person&rsquo;s journey as one of self-acceptance and release. To explore this perspective&rsquo;s healing power, I pose the following question: <i> How can end-of-life caregiving and religious perspectives on dying be integrated toward a spiritual feminist perspective to create a new paradigm of care for the dying person?</i> </p><p> To answer this inquiry, I explored from a phenomenological perspective the stories from end-of-life caregivers, primarily in the United States, as well as literature from other healing modalities to develop a framework that may be used by those assisting the dying. The methodologies I utilized for this study are women&rsquo;s spiritual ways of knowing, including spiritual feminist hermeneutics. In my research, I applied narrative analysis&mdash;integrating organic and intuitive inquiry methods&mdash;to relevant literature, including stories from end-of-life caregivers about the types of care used in their work, as well as their interpretations of the dying persons&rsquo; experiences. This methodological integration allowed me to achieve a more nuanced understanding of the human experience of dying, and to develop and enhance skillful means for the sacred work of midwifing death. </p><p> In this theoretical study, I propose a model called the Body-Soul-Spirit Positionality Paradigm, which holds that each person lives as well as dies primarily through one of three dimensions of self: the body, the soul (defined here as feelings and thoughts), or the spirit. A major objective of this dissertation is the development and illustration of the Body-Soul-Spirit Positionality Paradigm as a practical/theoretical framework for addressing the specific physical, emotional/mental, and spiritual needs of the dying person to help them truly rest in peace. </p><p> By understanding the dying person&rsquo;s positionality, the end-of-life doula will be able to provide personalized access to effective healing modalities such as the implementation of positionality blessing cards.</p><p>

<p> The purpose of this study was to explore the experience of healing and transformation that occurs for wounded healers who brings their ancestral story and related traumas and resiliencies to consciousness. The primary research questions guiding the study were: What is the journey of healing that occurs for wounded healers exploring their ancestral story and related intergenerational traumas and resiliencies? What is the transformation that happens in the course of this healing? </p><p> Using narrative and art-based methodologies, the study involved interviewing six healing professionals who had consciously addressed the wounding passed down to them from previous generations. Themes of healing and transformation were identified using Riessman&rsquo;s (2008) coding and narrative analysis, Lieblich&rsquo;s (1998) holistic-content approach to narrative, and art-based inquiry. </p><p> The findings indicate that on the journey of bringing ancestral story to consciousness the participants experienced healing and transformation in the following ways: breaking ancestral patterns, receiving support from the ancestors, reclaiming ancestral heritage, deepening awareness of the healing power of nature, acquiring a new sense of identity, and finding purpose. Additional research comparing the particular types of modalities involved in healing and transforming ancestral trauma would be of benefit.</p><p>

<p> The purpose of this quantitative study with a correlational design was to explore the relationship between spirituality and work intentions from the perspective of 140 employees of a behavioral health agency in the state of Arizona. The predictor, spirituality, is supported by the theory of Spirituality in the Workplace, which applies the Spirituality in the Workplace Scale. The criterion, work intentions, is sustained by the Employee Work Passion Appraisal (EWPA) model and employs the Work Intention Inventory Short-Form. This study intended to determine if there was a relationship between the overall of spirituality in the workplace and its three dimensions (organizational values, meaningful work, and sense of community) and the overall of work intentions and its five dimensions (intent to use organizational citizenship behaviors, intent to endorse the organization, intent to perform at a higher than average level, intent to stay in the organization, and intent to use discretionary effort on behalf of the organization). RQ1 applied Spearman rank-order correlation coefficient to determine a statistically significantly positive relationship between the overall of spirituality and the overall of work intentions, rs = 0.658, <i>p</i> &lt; 0.001. Additionally, RQs 2-6 employed multivariate linear regression and multiple linear regression to determine a statistically significant relationship between spirituality and intent to endorse, <i> t</i>(132) = 3.806, <i>p</i> &lt; 0.001 and a statistically significantly relationship between spirituality and intent to stay, <i> t</i>(132) = 3.590, <i>p</i> &lt; 0.001. However, there was insufficient evidence to support a significant relationship between spirituality and the intent to use OCBs, the intent to perform, and the intent to use discretionary effort. Key Words: Spirituality, Spirituality in the Workplace, Work Intentions</p><p>

<p> The following dissertation involves intensively entering into dialogue with those suffering from dissociative identity disorder (DID) regarding their perceived encounters with the Divine during severe psychological trauma. The nature of the overlap with those who have had spiritual awakenings during near-death experiences (NDEs) and during peritraumatic dissociation is investigated and studied phenomenologically, through an imaginal research paradigm. The insights gleaned from both populations should inform and guide treatment for dissociative disorders and help NDErs cope with and integrate aftereffects while further exploring how the soul apparently survives psychological and physical trauma. In addition, many survivors speak of perceived otherworldly protection from guardian spirits during their traumata. Are NDErs, mystics, and DID individuals accessing an archetypal Self-care system which guides, protects, comforts, and informs, and whose presence is more readily acknowledged during altered states of consciousness? </p><p> It is challenging to understand the spiritual implications of survival from torture and how the apparently &ldquo;disintegrated&rdquo; mind of DID may actually be more fully integrated and connected to the transcendent. In the attempt to make meaning and find solace during times of intense psychological agony, it is heartening to know that the mind appears to tap into a restorative energetic field, as substantiated by quantum physics, mysticism, near-death research, and work with dissociative conditions. Through a thorough exploration of the subject with those who have felt abandoned, betrayed, and then comforted and nurtured by the Divine, there may appear a set of phenomena, ideas, and insights that could prove transformative in the daily struggles of the severely traumatized individual. The role of an exceedingly helpful yet elusive Ally, Essence, witness, or spiritual helper as human-Divine bridge appears to be a construct validated by many who have elicited safety and comfort from this apparently compassionate universal energy. This Essence may be the key to understanding the nature of the life-saving defenses of the Spirit. This transpersonal agent of transformation and guidance appears to be available to us all if we can learn to open ourselves to its presence. Thus, those who have traversed the edges of &ldquo;sanity&rdquo; may well become our best spiritual teachers. </p><p>

Despite its importance, surrender as a Christian spiritual practice has, to date, been largely ignored and misrepresented. To restore the authentic positive meaning and value of Christian surrender in the context of contemporary life, this study, as a practical theological project, conducts an interdisciplinary critical dialogue between spiritual/theological literature and theories of psychology so as to present a theological redescription of surrender. To facilitate this critical interdisciplinary dialogue, the first two chapters of this dissertation retrieve and examine spiritual/theological and psychological descriptions of surrender individually. Then, the similarities and differences between the two groups of literature are critically compared and contrasted. Finally, on the basis of the previous examination, a redescription of surrender is presented. The key findings in this study confirm that surrender is a fundamental human relational longing and practice rooted in the relationality of God. Surrender not only plays crucial roles in establishing, maintaining and deepening human relationships with God, others, and one's own self, but also becomes an effective epistemological mode of Christian spirituality in which believers are able to become faithfully, humbly and courageously opened to God, transcending ordinary boundaries of human experience. In the final chapter, focusing on the relational nature of surrender, surrender and its roles are redescribed in terms of the four relational contexts: (a) Relationship with God; (b) Inner relationship; (c) Interpersonal relationship; and (d) Relationship with Reality (or Surrender to experience).

M.Phil. / This study focuses on the unique characteristic of the human being to function as a spiritual being. It purports the individual's search for sense, meaning and purpose to live and accomplish an authentic life. The study emphasizes the influence of the individual on fellow members of its community within which it functions. Characteristics, which the human being requires to be able to make functional contributions as a spiritual leader, are emphasized. The properties of a functional community, as a contribution to its members' spiritual leadership, are discussed. The negation or ignorance of the spiritual dimension of man is an important contributing factor towards unhappy individuals. Man is ignorant of the spiritual process and denies his own unique self. In this way a community is constructed of 'unstable ' individuals resulting in a problematic community. Communities often experience retrogression with regards to norms and values. Important principles such as respect, trust and love fade. People live in envy of one another and depression become a general simptome. An important reason for this is the incomplete paradigm, where the human being is looked upon as only 'body', 'heart', and 'intellect', whilst the 'spirit' is unwittingly ignored. This study endeavours to disclose a new mental attitude by cultivating greater consciousness with regard to the relationship between spiritual leadership and a functional community. To achieve the objective of this study two questions were asked. What do spiritual leadership and a functional community mean? Is there a relationship between spiritual leadership and a functional community? In a literature study and with the aid of concept analysis t vanalysis these questions were answered. The following important findings were derived from the study. • Humans are more than merely physical, social, emotional and intellectual beings but above all they are spiritual beings. Consequently individuals yearn Navorsingsessay 7 Neiman' Oosthuysen for sense and meaning in their lives, to be of some importance, acceptance of and commitment to themselves, others and to a Superior Being. Should the abovementioned needs not be satisfied, humans are not only unhappy but their physical, intellectual, emotional and social dimensions are affected and this also affects relations with other people. It can be assumed that these unfulfilled needs will also influence the lives of other people with whom such an individual comes into contact. With reference to 'spiritual' a clear distinction is made between the spiritual and religious existence of humans. Man needs spirituality to be religious, but the reverse is not necessarily true. Unfulfilled individuals have a negative impact on the community, which consists of schools, organizations, churches etc. Organizations consist of families, which consist of individuals. These individuals interact and influence one another. In this way each individual indirectly effects the functioning of the community. A connection was found between spiritual leadership and a functional community in the corresponding comparison of characteristics of both concepts. Seven characteristics, related to spiritual leadership and a functional community were identified. The respondents described their community as disfunctional. The interviews indicated that a large majority of the respondents do not have spiritual leadership. The assumption is made that the respondents are a reasonably true representation of how the average person in the community reveals spiritual leadership. This is confirmed by a second group of respondents who associated themselves with the findings, as well as the ethnographical findings of the researcher. One can therefore deduce that there is a relation between spiritual leadership and a functional community. A functional community cannot be created from individuals without a commitment towards themselves. Spiritual leadership is essential for a functional community.

<p> Shamanism is the world&rsquo;s oldest integrated healing system. Cross-culturally this practice has survived marginalization to indigenous societies and has crossed over to the contemporary world. The reductionist model of the current health care system has prompted people to seek holistic and alternative methods to support their well-being. This has inspired health practitioners and researchers to investigate and experience the benefits of shamanic practices.</p><p> Following a yearning desire to explore shamanic practices, and to reconnect with her indigenous roots, the author, a therapist of native background, traveled to a remote location to participate in shamanic rituals with an indigenous community in Mexico. Using an autoethnographic enquiry approach, this dissertation research study provides an insight into the sacred healing shamanic practices and to the researcher&rsquo;s path to find the shaman within and her own wholeness. The researcher, who is the only participant in this study, collected data following qualitative autoethnographic enquiry guidelines. Narratives of personal experiences with shamanic practices served as data to transcribe and report this enquiry. The results of this study reveal the powerful cathartic effect shamanic practices had on the researcher as accounted expressively in this dissertation.</p>