<p> The purpose of writing An Evaluation of The Journey Within: Soul Care in the African American Context to implement an eight week curriculum of intentional and experiential practice of spiritual formation/soul care to determine the impact of the Journey Within: Soul Care on a Christian believer&rsquo;s emotional health and spiritual maturity in the African American context. (Abstract shortened by ProQuest.)</p>

<p> This study examined multiple dimensions of well-being among adults with identified religious or spiritual affiliations utilizing the Multidimensional Well-Being Assessment (MWA). This study focused on transcendent well-being and its dimensions of religiosity/spirituality and meaning/purpose/flow. A non-random sample of 492 participants with identified religious or spiritual affiliations completed multiple measures of well-being as part of a larger psychometric investigation of the MWA. This study supports the MWA as a valid and reliable measure of transcendent well-being among adults with identified religious or spiritual affiliations. This study also found that those who view religiosity or spiritualty as very important to them and value its importance to their overall well-being had higher levels of transcendent well-being than those who did not. Furthermore, results of a series of MANOVAs found statistically significant differences between groups on various demographic and background variables (e.g., religious orientation, race/ethnicity, relationship status, and education level) who rate religion or spirituality in their top determinants of overall well-being. This study&rsquo;s findings also indicated transcendent well-being is positively correlated with other dimensions of well-being. This study has implications for future research related to understanding well-being in individuals who identify as religious or spiritual.</p>

<p> Most studies on relationships in education are not about human relationships <i>in itself,</i> but about what teachers or students <i>perceived</i> to be a good teacher-students relationship or the <i>outcome</i> of a good teacher-students relationship. This dissertation, however, attempts to unfold the complex and implicit elements of human relationships and investigate how it can be practiced in teacher-student relationships in current educational settings. For this purpose, this dissertation explores two figures who had significantly contributed to the knowledge of human relationships&mdash;Martin Buber and Jalaluddin Rumi. The aim of this study is to explore how an understanding of human relationships from a spiritual perspective can improve teacher-student relationships in educational settings and help students to learn to perceive any relationship with another person not only as multicultural relationships but also as relationships between human beings. There are three principles of spirituality in human relationships derived from the teachings of Buber and Rumi. First, the human reason cannot be the foundation of the relationships between human beings because of certain limitations. Second, there is a state of a unified-self where qualities including ones that are paradoxical to each other can be reconciled and hold together within the unified self. Third, the relationship between a human being and the world is a microcosm-macrocosm relationship. Spiritual relationship is a relationship of microcosm¹-macrocosm-microcosm² where two individuals are sharing the same macrocosm. In educational settings, teachers play an important role in establishing spiritual relationships with students. Spirituality is not something that the human reason can observe and assess. What teachers can do is to make sure that the spiritual barriers are removed and turn towards the students as a whole person. Such a relationship between teachers and students of different race and religion can possibly establish a harmonious multicultural society in Malaysia.</p>

<p> This qualitative research study explored student affairs administrators&rsquo; spirituality and leadership. In light of recent research into the spiritual lives of students and faculty in higher education, this study sought to explore if student affairs administrators could articulate any connection between spirituality and their leadership, as well as how they view and support the spiritual concerns of their students. By interviewing 8 participants, 4 themes emerged, (a) I know who I am, (b) different paths to leadership, (c) working with others, and (d) supporting student spiritual concerns. These 4 themes demonstrate how student affairs administrators articulate their spirituality, how that spirituality influences their leadership, and how they support the spiritual concerns of their students. This study adds to the research on spirituality in higher education, and offers recommendations for further exploration into the spirituality of student affairs administrators.</p>

Three Catholic women shared the unique experiences that shaped their relationship with Catholicism and the customs they practice today in order to sustain their faith. Each of the three speakers discussed their personal histories and how religion played a vital role in their development. / with Kate Carter, Sr. Mary Sweeney, S.C., and Nancy Pineda-Madrid / Heights Room

Spirituality is an elusive, hard-to-define quality that is impossible to measure. Spirituality is often conflated with religion, even though the two have different definitions and purposes. For these reasons and more, spirituality is regularly an overlooked or taboo topic in K-12 education. Likewise, spiritual pedagogy, which considers spirituality a central aspect of education, is often ignored. Yet empirical research is revealing that humans, at our core, are spiritual beings. Studies indicate that when education affirms the animating life force of humans and focuses on the development of people’s inner lives, humans thrive. Thus, the phenomenon of teaching with secular spiritual pedagogy is well worth investigating. First, however, the phenomenon needs to be understood. Therefore, this study explored the following research question: What is the lived experience of teaching with secular spiritual pedagogy? The research employed a hermeneutic phenomenological methodology to illuminate the essence of the lived experience of teaching with secular spiritual pedagogy. I conducted two in-depth interviews with each of seven K-12 teachers who employ secular spiritual pedagogical practices. Interviews were conducted as open-ended guided conversations, asking teachers to describe what spirituality looks and feels like in their classrooms and to reflect on how they make meaning of their experience. In addition, four of the teachers participated in a focus group to reflect on the early findings. The findings indicated that teaching with spiritual pedagogy is an extra-ordinary spiritual learning opportunity that some teachers consider to be a spiritual path. Findings are organized into The Path of Spiritual Learning, a conceptual map with six essential themes. The Path is framed by the theme of Meaning and Purpose, has Connection as a foundation, and moves toward Authenticity. The themes on The Path are synthesized with transformative learning theory, Heron’s theory of personhood, whole person learning, and the developing theoretical understanding of authenticity within the field of adult learning. Recommendations for K-12 and adult education are to evolve toward a participatory, or relational, epistemology, where the interconnectedness of life is the guiding ontological framework – one that values the flourishing of all human life as the central goal of education.

<p> Restricted by the dogma of many forms of Western religion and plagued by the spiritual emptiness of materialism pervading the current age, many seek direct, personal experience of the sacred. Following a hermeneutic methodology, this dissertation explores the relevance of the writings of Jung and others on synchronicity, as both phenomenon and principle, as a foundation for an alternative path promising an authentic spiritual life. Through an exploration of the principle of synchronicity, the study reveals the possibility of a cosmos permeated with meaning, of a path to the spiritualization of matter, and of a bridge between the disparate realms of the sacred and profane. The study finds that synchronicity as a spiritual path naturally leads to direct, authentic experience of the divine, supports the major tenets of the progressive spirituality movement, and reflects the synchronistic principles undergirding the Chinese tradition of Taoism. The principle of synchronicity is found to be a possible psychophysical law supporting the experience of consciousness as well as the process of individuation. The study concludes that Jung's synchronistic model of his psychology of religion dispels the charge of psychologism levied against analytical psychology. In the theory of synchronicity Jung has given depth psychology the means to potentially unite all of humanity in a common purpose: the creation of consciousness. In particular, synchronicity as a spiritual path can draw attention to the value of depth psychology for offering a resolution to the spiritual vacuum in the West. </p><p>

胡健斌. / "2003年4月" / 論文 (神道學碩士)--香港中文大學, 2003. / 參考文獻 (leaves 60-71) / 附中英文摘要. / "2003 nian 4 yue" / Hu Jianbin. / Lun wen (shen dao xue shuo shi)--Xianggang Zhong wen da xue, 2003. / Can kao wen xian (leaves 60-71) / Fu Zhong Ying wen zhai yao. / Chapter I. --- 擇要 --- p.i-ii / Chapter II. --- 鳴謝 --- p.iii / Chapter III. --- 目錄表 / 緒言 --- p.1-6 / Chapter 甲、 --- 敬拜上帝之道 --- p.7-37 / Chapter 第一章. --- 因時制宜，改變模式 / Chapter (1) --- 忠孝傳統的改良 --- p.8-17 / Chapter (2) --- 拆毀偶像的熱誠 --- p.17-20 / Chapter (3) --- 小結 --- p.20 / Chapter 第二章. --- 揉合傳統，熟悉背景 / Chapter (1) --- 崇拜禮儀的執行 --- p.21-29 / Chapter (2) --- 凡事祈求的追尋 --- p.29-31 / Chapter (3) --- 小結 --- p.31 / Chapter 第三章. --- 具體操練，容易掌握 / Chapter (1) --- 軍紀的見證 --- p.32-34 / Chapter (2) --- 生活的指引 --- p.34-35 / Chapter (3) --- 生活化的禱告 --- p.36 / Chapter (4) --- 小結 --- p.36-37 / Chapter 乙、 --- 偏離上帝之道 --- p.38-49 / Chapter 第四章. --- 民間宗教化 / Chapter (1) --- 方言和預言 --- p.40-43 / Chapter (2) --- 權能佈道與醫治 --- p.43-44 / Chapter (3) --- 小結 --- p.44-45 / Chapter 第五章. --- 真道易扭曲 / Chapter (4) --- 妖的本質 --- p.46-47 / Chapter (5) --- 退妖使命 --- p.47-48 / Chapter (6) --- 小結 --- p.48-49 / 結論 --- p.50-54 / 附錄 --- p.55-59 / 參考書目 --- p.60-71

"Using the structure of the liturgical calendar and the lives of the saints for inspiration, Kevin Brown explores not only faith, but subjects ranging from love to childhood and from grammar to grace. The saints' backgrounds serve as metaphors for our lives today, as we struggle with our mortality and our morality. In these poems, Brown is able to laugh at himself and his failings while reminding us of our own. He points out where our various approaches to faith make us better people and where we fail to follow what we tell others to do. In these poems, the miraculous becomes ordinary even as ordinary events and people are imbued with the sacred, granting readers hope for themselves and for the world."--BACK COVER / https://dc.etsu.edu/alumni_books/1007/thumbnail.jpg

The purpose of this study is to understand the impact of spirituality among substance abuse counselors for those who in the recovery process. The research demonstrates the effectiveness of how personal beliefs of substance abuse counselors influence the treatment experience. This study uses a qualitative post positivist paradigm to study the impact of practitioners’ personal beliefs towards spirituality in the treatment of clients. It addresses essential factors from a spiritual and religious framework and reveals the consideration of personal beliefs of substance abuse counselors and its impact on the treatment experience of an individual’s recovery. The content of the research is derived from personal experience and then interpreted through reason and logic to understand the layers of spirituality and religion. The results of this analysis can be used to illustrate the impact that spirituality has within the field of substance abuse treatment.