<p> This study examined the experience of radical, defined as root, change through mindfulness and spirituality. The heuristic qualitative research model was utilized to illuminate that phenomenon as experienced by 13 co-researchers ranging in age from 34 to 83. A review of the literature revealed a paucity of research on the experience of <i>radical</i> self-change through mindfulness <i>and</i> spirituality. Heuristic analysis of data obtained from in-depth interviews produced six core themes of radical self-change through mindfulness and spirituality: suffering on autopilot, connecting catalyzes <i> waking up</i>, practicing shifts entrenched habits, opening to spiritual growth, healing relationships with self and others, and sustaining wellbeing. Unique findings of this study suggest that radical change is facilitated by intensive long-term engagement in mindful-spiritual oriented practices in settings that offer mutual support, mentors and guides, and mind-body connection, in addition to psychotherapy. Findings also suggest that type of multi-faceted intervention protocol facilitates healing of early-life complex interpersonal trauma and its after effects. Included is a discussion of results of this research, which may benefit mental health clinical practice, professional development, and social and educational planning.</p><p> <i>Keywords:</i> radical self-change, mindfulness, and spirituality </p>

Chronic pain is estimated to affect approximately 29% of the Canadian population and causes far-reaching lifestyle changes and difficulties that have personal, social, and economic impact. Managing pain is a complex task that recently has been recognized as requiring a multidisciplinary approach. Significant amounts of research have been conducted to understand the biological and cognitive bases of pain; and yet, spiritual aspects of chronic pain have received less attention. Despite this, spirituality remains an important coping strategy as reported by individuals managing chronic health conditions. Some interventions in use today have spiritual roots; however, western medical treatments of pain often do not recognize or utilize spirituality on a regular basis. Utilizing one such intervention, namely mindfulness meditation (MM), this study attempted to understand the role that MM plays in the management of chronic pain and the development of spirituality. This study measured self-reported pain, anxiety, depression, and spirituality in individuals engaged in an 8-week group process in which individuals were provided chronic pain related psycho-education either with MM or without. A repeated measures model was utilized to measure changes that occurred in reported pain experiences (using the McGill Pain Questionnaire) and in spirituality (using the Spiritual Assessment Scale ) to determine if changes could be associated with the teaching of MM. Differences in Affective pain ratings were observed and correlations between pain ratings and spirituality discussed. Reasons for the lack of significant findings, including sample size, power, and measures are discussed.

This thesis is a response to the fragmentation prevalent in the practice of contemporary Western pedagogy. The mechanistic paradigm set in place by the advance of classical science has contributed to an ideology that places the human being in a world that is objective, antiseptic, atomistic and disjointed. As a result, education has largely become a practice in which the learner is encouraged to identify with, and "successfully" live according to, a world that is competitive, materialistic, lonely and devoid of any spiritual dimension. / This paradigm is presently being challenged by recent developments in the sciences, from physics to biology. The vision emerging recognises the universe as holistic and fundamentally interconnected. Moreover the idea of interconnectivity is seen as the key to a richer understanding of both matter and consciousness. Seeking out expressions of such interconnectivity in education offers a space in which learners can identify the self with an extended context of life. With the knowledge that one's individuality exists by virtue of its relationship to a larger community, the learner may begin to experience the self and the world in a way that is more whole and more meaningful. The philosophy of science discussed in this thesis offers a language where the spirituality of education may be reclaimed.

<p> By integrating spiritual development theories with Sanford's theory of challenge and support and study findings, this mixed methods study examines how spiritual development may be occurring through service-learning. The relationship between service-learning participation and spiritual growth is analyzed by addressing the following research questions: 1) Does spiritual growth occur among undergraduates participating in service-learning? 2) Which aspects of the service-learning experience relate to the occurrence of spiritual growth? 3) What role do "challenge" and "support" play in the process of spiritual growth? </p><p> The 272 study participants are drawn from the Boston College PULSE Program, a service-learning program that requires 10-12 hours of weekly service for the full academic year while students simultaneously take an interdisciplinary philosophy and theology course entitled, Person and Social Responsibility. The quantitative strand of this study sought to objectively understand the components of the PULSE program that may relate to spiritual development among undergraduates through a pre-test/post-test survey adapted from the College Student Beliefs and Values instrument created by Astin, Astin, &amp; Lindholm (2011). The qualitative strand consisted of semi-structured, one-on-one interviews with eleven study participants whose quantitative survey results demonstrated particularly high or low levels of spiritual change. </p><p> Study findings indicate that nearly 80% of study participants grew spiritually during the service-learning experience. Consistent with Sanford's (1962, 1966,1967) theory of college student development and the spiritual development theories of Fowler (1981) and Daloz Parks (2000), spiritual growth was most likely to occur when students experienced significant challenge balanced with support. Qualitative and quantitative results found that challenge was related to the eye opening experience of witnessing injustice at service sites while simultaneously being exposed to diverse perspectives through course assignments and discussions. This eye opening experience led students to struggle spiritually as they questioned prior assumptions and beliefs. Support was found in relationships and effective integration of course content with the service experience.</p>

<p> This research project will examine the facets of call and which facets are apparent as a struggle for women of the African Diaspora in discerning their call and how spiritual formation and direction influence the health and wellness of these women as they journey through their call. Respondents will consist of women of the African Diaspora enrolled in seminaries in New York City and the northeastern part of the United States. </p><p> An objective is to record the narratives of the respondents as present and future leaders and to describe and analyze the content and structure of the narratives. The central theme of this study is call from a womanist perspective and the influence of spiritual formation on call. To address this issue an interdisciplinary approach is utilized to recognize the study's respondents as a distinct group within twenty-first century ministry confines. </p>

<p> The ancient Egyptians believed that the material world as well as the imaginal inner world was infused with spirit and spirits. They believed in a wholly integrated reality, which included the physical forms of nature as well as the unseen images, gods, goddesses, powers, symbols, and meanings that go beyond a rational intelligent comprehension but rather present a harmonized inner and outer perception of reality. </p><p> This study utilizes an alchemical hermeneutic research methodology, which advocates research with soul in mind using meditative transference dialogues to inform the scholarly research and interpretation of resources used to investigate the spiritual substance of these important concepts such as the psyche to matter problem, and the possible loss of soul in a modern materialist paradigm. This inquiry explores how ancient Egyptian sacred science relates to the variety of ways in which humankind has defined soul and spirit, how this ancient Egyptian way of being could be integrated in modern modalities of science, and how this integration would impact today's understanding of reality. </p><p> The study proposes how a modern shift into this ancient cosmology might benefit today's sciences, medicine, and most significantly the practice of psychotherapy, which, from a conventional perspective, is presently considered from a largely materialistic perspective, with little or no regard for the unseen and the immeasurable presence of soul. Conclusions are drawn regarding the personal impact of the study on the researcher, efforts toward a methodology of psychotherapy practice integrating the concepts of ancient Egyptian sacred science, and the limitations of adopting a modern cosmology rooted in an ancient way of being.</p>

<p>This dissertation investigated the lived experience of transformation of participants in an earth-based Hero&rsquo;s Journey Program and how a transformation manifests in participants&rsquo; daily lives. Three conceptual frameworks were investigated: Transformative Learning Theory, Joseph Campbell&rsquo;s Hero&rsquo;s Journey, and Scharmer&rsquo;s U Theory. This study utilized a triangulation of multiple forms of qualitative inquiry including researcher experience in conjunction with data collected and analyzed in 3 phases that informed and validated each other. A total of 36 participants (<i>N</i> = 36) were involved in this study; participants included myself, facilitators, and journeyers. Phase 1 was a focus group (<i>n</i> = 5). Phase 2 was an interpretive phenomenological analysis of interviews (<i>n</i> = 16); and Phase 3 was an exploratory survey (<i>n</i> = 15). Phase 2 and Phase 3 ran concurrently after the completion of Phase 1. Two participants were involved in more than 1 phase of the study; therefore, the total number of participants is less than the combined number of participants listed for each of the 3 phases. Research found full-embodied spiritual journeys in a time concentrated mythological orientation steeped in nature&rsquo;s elements foster human development and leadership capacities. Transformative process emerged six themes: (a) deep longing for clarity, likeminded community, connection to nature; (b) embracing the unknown, rituals create symbolic connections to soul, spirit and a sense of not being alone. Ritualized intentions embodied within nature create a catalyst for transformation; (c) willingness to tolerate discomfort reveals five interconnections: presencing, overcoming fear, trusting, surrendering and mutual support. Crossing thresholds evokes increased energy, a felt sense of spaciousness, reclaimed parts of self and an energetic unity of <i>being</i> (feminine) and <i>doing</i> (masculine). Reflective dialogue significantly enhance a transformation; (d) transformation shifts relationships with self, others, nature and time; (e) facilitators&rsquo; provide safety, unconditional acceptance, compassionate inquiry and profound sense of presence; and (f) an interwoven leadership atmosphere augments individual development and leadership capacities. </p>

<p> For many years, churches have known that young people have not found the corporate worship of their congregations meaningful. To churches' credit, they have both acknowledged the problem and tried many different solutions to fix it. Unfortunately, most solutions lose steam after changes to the style of the corporate worship service. This dissertation suggests that the problem is not the style of music or the formality of the liturgy, but rather the inability of congregations to help young people anticipate an encounter with God in worship. After examining John Wesley's understanding of religious experience and worship as well as the historical shifts in liturgical practice of American Methodism, I use qualitative research methods to detail the experience of corporate worship for teenagers in three United Methodist congregations. Then, leaning heavily on the work of Howard Thurman, I propose a theology of magnitude that suggests that the Church is the normative home for the anticipated encounter of God. Finally, I propose five strategic turns necessary to return magnitude (the significance which comes from the anticipation of an encounter with God) to worship in United Methodist congregations.</p>

<p> The purpose of this interpretive phenomenological study was to explore the lived-experiences of students participating in interfaith dialogue at the Interfaith Youth Core (IFYC) Interfaith Leadership Institute (ILI) in Atlanta. The lived-experiences of the participants were explored though the following research questions: (1) How do participants define interfaith dialogue in their own words? (2) How do participants experience interfaith dialogue? (3) What do participants perceive that they learn or gain through participation in interfaith dialogue? A purposive sample of eleven participants who self-selected to attend the ILI were recruited through the assistance of the IFYC staff. The researcher conducted a brief face-to-face screening in Atlanta with each participant, followed by a semi-structured interview via Skype or phone. Data was analyzed using an interpretive phenomenological approach, inductively looking for themes to emerge. Results demonstrated that the lived-experience of interfaith dialogue was characterized by: (1) the role of the environment, (2) the value of individual relationships through sharing and storytelling, (3) holding an ecumenical worldview, which led to the (4) strengthening of the individual's faith or non-faith tradition. The results of this study support past research on curricular intergroup dialogue and serves as a vehicle to translate similar outcomes to a co-curricular format. Recommendations include: intentionally creating environments to foster interfaith dialogue, expanding formats of interfaith dialogue to include co-curricular options and experiential opportunities, and increasing religious literacy through education and training. In addition, expanding the faith discussion to include the secular and others that do not fit with the current paradigm of religion must be explored. </p>

<p> African-American student achievement is a pervasive problem for school communities. This qualitative research explores the Black Church's role in the bicultural development of six African American male students. Using the critical theory of biculturalism this study seeks to determine what aspects of the Black Church experience influence the African American male's ability to navigate the school environment and participate in school. This dissertation study utilized the complementary methodologies, <i>testimonies</i> and witnessing, to document the students experiences in the school and church communities. Data analysis included holistic-content analysis. Findings indicate the Black Church was an effective vehicle for the empowering process of biculturation. Through it's critical teachings, cultural responsive care, and engaged pedagogy, the Black Church affirms the bicultural students and helps them contend with their personal experiences with oppressive individuals and structures. The findings support the need for the Black church to participate in education reform efforts affecting African-American students. The findings also support a renewed focus on engaging teachers in the utilization of culturally responsive care in their interactions with African-American students.</p>