Thesis (M.T.S.)--Catholic Theological Union, 1980. / Includes bibliographical references (leaf 82).

Thesis (M.T.S.)--Catholic Theological Union, 1986. / Vita. Includes bibliographical references (leaf [60]).

Thesis (M.T.S.)--Catholic Theological Union, 1986. / Includes bibliographical references (leaves 56-57).

<p> Situated at the interface of the fields of trauma, psychology, and spirituality, this dissertation develops an integral approach to understanding and healing of trauma. Contemporary trauma research suggests that Western psychological models lack adequate understanding of the role of spirituality in trauma. This dissertation should be considered a search for such an epistemology. Sri Aurobindo&rsquo;s integral psychology provides a theoretical framework within which the indivisible existential and transcendental aspects of trauma may be understood in a body&ndash;mind&ndash;psyche&ndash;spirit continuum. By adopting an integrative hermeneutic methodological approach this dissertation will seek to overcome the limitations of the way trauma is understood in mainstream psychology and psychiatry. This dissertation offers a preliminary framework towards the formulation of a whole-person approach to trauma uniquely positioned to address the multidimensionality of trauma, the diversity of responses to traumatic events and uniqueness of individuals&rsquo; healing and self-integration process. This dissertation proposes that two important aspects of integral psychology, the psychic being (evolving soul) and psychic transformation are the keys to this healing process toward wholeness.</p><p>

<p> Recent advancement in cancer management has led to improved survival rates resulting in an increase in the number of cancer survivors. Several studies have shown the crucial role of spirituality in coping with the disease process in this vulnerable population. The purpose of this research project was to deepen the understanding about the spiritual experiences of cancer survivors in long-term Brahma Kumaris Raja Yoga Meditation (BK-RYM) practitioners. This study asked, &ldquo;What is the lived spiritual experience of cancer survivorship in long term Brahma Kumaris Raja Yoga meditation practitioners?&rdquo; Research studies are lacking in cancer survivors with history of long-term meditation practice prior to cancer diagnosis. </p><p> A qualitative inquiry with interpretative phenomenological analysis (IPA) approach was chosen to gain a deeper understanding of the role of meditation in the life of cancer survivors. A total of six participants with history of cancer diagnosis were recruited from BK-RYM centers across the North America, South America and Australia. All the participants were interviewed in an in-depth, and open-ended manner. The interviews were audio-recorded, transcribed and analyzed using Smith and Osborn&rsquo;s (2008) approach to IPA. </p><p> Seven super-ordinate themes with 28 themes as well as three outlier themes arose after thorough analysis. Super-ordinate themes included (a) mental stability and clarity, (b) spiritual connection and self-empowerment, (c) personal relationships with God, (d) healing practices, (e) empowering support system, (f) positive health outcomes, and (g) post-cancer spiritual growth. The three outlier sub-themes were grouped under the theme of &ldquo;transient mental changes&rdquo; and comprised of (a) shock as the initial reaction; (b) mind as a battlefield; (c) matter over mind. New themes identified were daily spiritual education, healing environment, maintaining same spiritual routine amidst cancer therapy, soul consciousness (in the context of cancer), detachment, and spiritual silence. </p><p> Integration of spiritually focused meditation early on at the time of cancer diagnosis could improve quality of life and well-being in cancer survivors. Such spiritual measures have implication to reduce healthcare cost by decreasing cancer related complications. Future research should focus on studying the impact of implementation of spiritual distress screening programs in cancer and other chronic ailments.</p><p>

<p> Holotropic Breathwork (HB) is a method of self-exploration developed by Stanislav and Christina Grof in the mid-1970s. Research has only just begun to investigate the effects of HB, while the possible influence of the context and other features of HB within the experience and its impact have not been studied in depth. This qualitative study investigated the perceived impact of HB on 6 women and 6 men (ages 25&ndash;67) in Chile, using Interpretive Phenomenological Analysis (IPA), an emergent method developed specifically to work with these types of subjective issues. Results revealed 10 major themes involving both intrapsychic and relational features: (a) healing purpose; (b) interest in self-exploration; (c) the psyche as an inner source of knowledge; (d) increased self-awareness; (e) resolution/closure; (f) perceived changes within the self; (g) increased awareness of self and others; (h) integration as a process; (i) influence of the HB setting; and (j) the facilitator&rsquo;s role. Results provide support for some elements of the existing theory and practice of HB, but, given the influence of preparation, the reasons for seeking HB, and the integration of experiences on the perceived impact of HB, revision of some HB procedures may provide better support for workshop attendees.</p><p>

<p> How are ancient mythological figures like Sisyphus, who rolls his rock ceaselessly up a mountain, and Kali, the fierce Hindu goddess associated with empowerment, relevant for students today who suffer from trauma caused by the unexpected death of a loved one? Mythological stories rise above history and look beyond the &ldquo;turbulent flux of random events to uncover what is enduring in human experience and glimpse the core of reality&rdquo; (Armstrong, 2005, p. 7). According to Jung (1955, 2009), touching upon the mythic and archetypal level of the unconscious has the power to bring forth tremendous energy into one&rsquo;s life. This qualitative study explores student stories about loss and grief, using a post-Jungian mythopoeic lens to construct meaning and discover purpose. </p><p> Most of the research to date on loss and grief has focused on the classical task and phase models of bereavement centered on emotional expression; however, few studies (e.g., Bocchino, 2008; Trammell, 1999) have examined the bereavement experiences of students at an urban community college. For this inquiry, key concepts that prohibit students from mourning, such as complicated grief and disenfranchised grief, are presented and a critical review of several paradigmatic perspectives on grief theory shed light on where we are today. </p><p> Four students were invited to tell their story about the loss of a loved one. This study demonstrates that a Jungian psychological perspective offers a road map to better understand how a student&rsquo;s mourning process can be interpreted as a potentially transformative event.</p><p>

Philosophical work is a critical piece of the re-thinking necessary for opening spirituality to a consideration by educators particularly as it pertains to education. I approach spirituality in such a way that neither encases it in firm structures nor expects it to offer clear explanations. I am aware that such an engagement will seem difficult, even obscure, but insist that such re-thinking is necessary if we are to have a spirituality that is human (and humane), situated in life and situated in the process of life-long learning that includes the dynamics of learning-teaching as educational praxis. This work of re-conceptualization is written in between spaces: between spirituality and education, between theory and narrative. It includes a personal struggle of be/com/ing spiritual presented biographically with tensions between thinking and practice, between knowing and living. There are a series of parallels, imaginaries of understanding: making a text, making a life, spirituality, reading, education, inquiry, flux. The text also tells stories and uses stories to understand my personal and a more general (re-)conceptual journey connecting spirituality and education. This text offers narratives as vessels of spirit. Spirit moves in living as it moves in narratives. I offer a way of reading and understanding the work and working of narratives that I call narraturgy. It is a way to notice the spiritual as it works in stories, as it works on us and as we work on our living through stories. I see spirituality as a potential opportunity for education as a way of learning and teaching a radical hermeneutic sense of the possible, of the mysterious and of the flux. / Graduate

An icon is more than an image. It is a "sacramental form of presence" that makes present that which it signifies (Evdokimov 1976: 167). To come before an icon is to come before the presence of God. To gaze at an icon is to pray. Rublev's Holy Trinity icon (see frontispiece) is a theology in colour. Inspired by the story in Genesis 18, the icon depicts the three hypostases of the Trinity sitting around an altar with a chalice placed on top. The Biblical story is an account of the genuine hospitality that Abraham and Sarah shared with three pilgrims. This theme of hospitality is expressed by the three hypostases in the icon who invite the cosmos to share in their love-life. This research project investigates aspects of the spiritual significance that Rublev's icon has on our Christian living. To this end, an interpretation of the icon is offered in chapter two. Chapter three focuses on the relationship among the three hypostases in the icon. This chapter reflects on the meaning that trinitarian pericheresis could have on our spiritual living in the way we develop our relationships and the type of church and socio-political structures we adopt and support. The research project also explores the meaning that Rublev's icon could have for Methodists. The resource that Wesleyan spirituality offers to those who seek a deepened spirituality is the doctrine of Christian perfection. Perfection, in the Wesleyan model, is sought through the means of grace, nurtured through Christian koinonia and evidenced in social transformation. Christian perfection is discussed with reference to Rublev's icon in chapter four. Chapter five summarises aspects of the spirituality of the icon, postulates some implications that the icon has and unravels key issues arising out of this study.

Abstract not available.