Irene Alexander PACFA 2016

The Spiritual Core of

Transformation

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What do we mean by Spirituality?Some research - the shift in awareness

How is spirituality transformative?How does it fit with worldview?

How can I be authentic in my spirituality?

Rogers (1980) identified a fourth facilitative quality called “presence.”

Being in touch with the “transcendental core” of himself.

“It seems that my inner spirit has reached out and touched the inner spirit of the other. Our relationship transcends itself and becomes a part of something larger.” p129.

Rogers, C. R. (1980). A way of being. New York: Houghton Mifflin.

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• The spiritual life is part of the human essence.

• It is a defining characteristic of human nature, without which human nature is not fully human.

http://www.positive-parenting-ally.com/abraham-maslow.html

Spirituality– connection, longing, desire

“The great homesickness we could never shake off.” - Rainer Maria Rilke in Barrows and Macy p70

That longing deep within that seeks something greater than ourselves,

that seeks meaning beyond our everyday lives,

that transforms our struggles and suffering into diamonds. ht

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Spirituality – connection

attempts to stay focused on relationships between oneself and other people, the physical environment, one’s heritage and traditions, one’s body, one’s ancestors, saints, Higher Power, or God.

- a commitment to choose, as the primary context for understanding & acting, one’s relatedness with all that is. With this commitment, one

It places relationships at the center of awareness, whether they be interpersonal relationships with the world or other people, or intrapersonal relationships with God or other nonmaterial beings.

Griffith and Griffith p15-16

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Many religions speak of oneness, compassion or love, as being central to the flourishing of humankind, so the focus on connection, on relationality is a recognition that humans are part of the great web of life, and that healing and wholeness depend on this ability to connect.

“Whatever the expression, everyone is ultimately talking about the same thing – an unquenchable fire, a restlessness, a longing, a disquiet, an appetitiveness, a loneliness, a gnawing nostalgia, a wildness that cannot be tamed, a congenital all-embracing ache that lies at the centre of human experience and is the ultimate force that drives everything else…” Rolheiser p4.

Spirituality – longing, desire

http://cliparts.co/flame

“What we do with our longings, both in terms of handling the pain and the hope they bring us, is our spirituality. Thus, when Plato says that we are on fire because our souls come from beyond and that beyond is, through the longing and hope that its fire creates in us, trying to draw us back towards itself, he is laying out the broad outlines for a spirituality. …” Rolheiser p4-7.

Spirituality – longing, desire

You do not have to be good.You do not have to walk on your knees

For a hundred miles through the desert, repenting.You only have to let the soft animal of your body

love what it loves.........

Meanwhile the wild geese, high in the clean blue air, are heading home again.Whoever you are, no matter how lonely,the world offers itself to your imagination,

calls to you like the wild geese, harsh and exciting --over and over announcing your place in the family of things.

Mary Oliver

When was the last time you asked yourself what you really want? And how long did you allow yourself to entertain that longing? Thirty seconds, a couple of minutes? What inner or outer voices suggested that whatever it was, you ought not to be so foolish as to think it could be satisfied? At some point did you judge yourself wilful or selfish? (Ruffing 2000, p 13)

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Our desiring already originates in God desiring us…[The mystics] strongly assert that our desires, our wants, our longings, our outward and inward searching – when uncovered, expressed and recognised – all lead to the Divine Beloved at the core.

As Augustine so tellingly phrased it in the Confessions, “Our hearts are restless until they rest in you, O God”

Ruffing 2000, p 11

Our desiring already originates in God desiring us…[The mystics] strongly assert that our desires, our wants, our longings, our outward and inward searching – when uncovered, expressed and recognised – all lead to the Divine Beloved at the core.

As Augustine so tellingly phrased it in the Confessions, “Our hearts are restless until they rest in you, O God”

Ruffing 2000, p 11

Throw awayAll your begging bowls at God’s

door,For I have heard the Beloved

Prefers sweet threatening shouts,Something in the order of:

“Hey, Beloved,My heart is a raging volcano

Of love for you!You better start kissing me –

Or else!”Hafiz 1325-1389

(in Ladinsky)Ladinsky, D. (1996). I heard God laughing: Renderings of

Hafiz. Walnut Creek, CA: Sufism Reoriented. http

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Suffering

Deepening of our being

• Faith is not assent to doctrines or surrounding ourselves with props and propositions. It is trust that God – as Christ shows us – has been there before us, goes within us, waits to find us beyond the edges of utter dark. And, found by God, we become aware that God is closer to our being than we are” (Ross 1988, p. 135

Oh guiding night!O night more lovely than the dawn!

O night that has unitedThe Lover with His beloved,

Transforming the beloved in her Lover.

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Sensitivity. Be sensitive in every way possible about everything in life. Be sensitive. Insensitivity brings indifference and nothing is worse than indifference.Indifference makes that person dead before the person dies. Indifference means there is a kind of apathy that sets in and you no longer appreciate beauty, friendship, goodness, or anything. So, therefore, do not be insensitive. Be sensitive, only sensitive. Of course it hurts. Sensitivity is painful. ht

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Elie Wiesel

Don’t surrender your Loneliness so quickly.

Let it cut more deep.Let it ferment you

As few human Or even divine ingredients can.

Something missing in your heart tonightHas made your eyes so soft

Your voice so tenderYour need of God absolutely clear.

Hafiz (in Ladinsky The Gift)

What is your understanding of spirituality?

– Take a few minutes to reflect.What do we mean by “God”?

To speak of “God” properly, then – to use the word in a sense consonant with the teachings of orthodox Judaism, Christianity, Islam, Sikhism, Hinduism, Bahai, a great deal of antique paganism, and so forth – is to speak of the one infinite source of all that is: eternal, omniscient, omnipotent, omnipresent, uncreated, uncaused, perfectly transcendent of all things and for that very reason absolutely immanent to all things. God so understood is not something posed over against the universe, in addition to it, nor is [God] the universe itself. [God] is not a “being”...Rather all things that exist receive their being continuously from [God], who is the infinite wellspring of all that is, in whom.. all things live and move and have their being.”

• David Bentley Hart. (2013). The experience of God: Being, consciousness, bliss. London: Yale University Press, 2013, p.30.

Not that, at the moment, there is any real public debate about belief in God worth speaking of. There is scarcely even a public conversation in any meaningful sense. At present, the best we seem to be able to manage is a war of assertions and recriminations, and for the most part each side is merely talking past the other.

• David Bentley Hart. (2013). The experience of God: Being, consciousness, bliss. London: Yale University Press, 2013, p.23.

Contemporary practitioners’ religious beliefs (Shafranske 2000)

• 58% of national sample reported that religion important to them

• 26% of clinical and counselling psychologists reported that religion important to them

• 90% of US population reportedbelief in a personal God

• 24% of clinical counselling psychologists reported belief in a personal God

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Worldviewformed and reformed

Epistemology =How do I know?Metaphysics= Who am I?

Axiology= What is right and wrong?

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Worldviewformed and reformed

Spirituality Research

Epistemology =How do I know?Metaphysics= Who am I?

Axiology= What is right and wrong?

Praxis in the ‘real’ world

Experience

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Rogers (1989) identified a fourth facilitative quality called “presence.”

Being in touch with the “transcendental core” of himself.

At those moments, he says, “it seems that my inner spirit has reached out and touched the inner spirit of the other” p129.

Rogers, C. R. (1980). A way of being. New York:

Houghton Mifflin.

In The Mindful Therapist: A Clinician’s Guide to Mindsight and Neural Integration (2010), Siegel identifies the capacity for presence as foundational for effective clinical work.

• He is interested in this idea of how we can bring a full and receptive self into engagement with others.

• Presence (he says) is a learnable skill. It “involves the flexible movement, ..so that we are not locked into some biasing propensity” to just think and do what we always think and do. p16

• “We can learn to loosen the grip of habit and ingrained aspects of what we call personality to become more mindful. We can learn to monitor our internal world – in mind and brain - and then modify it so that we can cultivate presence as not only an intentionally created state, but as an enduring trait in our lives” p16.

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The Daily Spiritual Experience Scale (DSES). 1. I feel God’s presence2. I experience a connection to all of life.3. During worship, or other times when connecting with God,

I feel joy, which lifts me out of my daily concern.4. I find strength in my religion or spirituality.5. I find comfort in my religion or spirituality.6. I feel deep inner peace or harmony.7. I ask for God’s help in the midst of daily activities.8. I feel guided by God in the midst of daily activities.9. I feel God’s love for me directly.10. I feel God’s love for me. through others.11. I am spiritually touched by the beauty of creation.12. I feel thankful for my blessings.13. I feel a selfless caring for others.14. I accept others even when they do things I think are wrong.15. I desire to be closer to God or in union with God.16. In general, how close do you feel to God?

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The Spiritual Awareness Model• Validity of experience –• students invited to recognise that that can

reclaim a basic validity in their lived experience which is likely to have been eroded in the academic culture of logical positivism.

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• Write down a moment that you consider/ed spiritual? (This may be childhood)

• How does this experience resonate now? Was there a moment when you turned away from the inner compass?

• How do you/ can you reconnect?

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Have you ever had a religious experience or felt a presence or power, whether you call it God or not,

which is different from your everyday life?

• 3000 responses -> 8 categories• Synchronicity and the patterning of events• The presence of God• A sense of prayers being answered• A presence not called God• A sacred presence in nature• Experiencing the ‘all things are one.’• The presence of the dead• The presence of evilAlistair Hardy in Hay, D. Religious Experience Today

Nature of survey Year of publication

People reporting a spiritual or religious

experience

Gallup National Survey: sample size 985

1987 48%

Repeat survey with BBC series Soul of Britain

2000 76%

David Hay and Kay Hunt suggest: ‘people’s sense ofthe degree of social permission for such experience.’

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Client perspectives on spirituality – Gockell 2011

• A qualitative study – 12 interviewees• an example of a study that specifically looked at the

outcomes where client preferences were accommodated in terms of spirituality.

• Using narrative method for in-depth answers• Question: What is the role of counselling in the

narrative of people who draw on spirituality for healing and wellness?

• Interviewees: Majority identified as spiritual but not religious

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Overarching themes• Participants regarded spirituality as integral to an

effective counseling relationship. • Because spirituality formed their fundamental

framework for making meaning in the world and creating healing in their lives at the time of the interview, participants conceptualized counselingthrough the lens of their spiritual frameworks.

• Participants name and experience these qualities as spiritual qualities and link them explicitly to their perceptions of the spiritual development, and personal growth and integration of the counselor.

Spirituality is

.. coming back to myself and opening up and trusting my own heart, that part of God in me which resides in my heart.... Spirituality is healing... because it takes me home....When I'm in that spiritual place, where I'm in my heart, they [problems] don't exist, they just don't exist, there is such peace, such feeling of love, of being loved, of compassion, just peace.

..people who have done their own work...

One, I think that they demonstrated to me that place [the spiritual place], they made me feel safe, really safe and they encouraged me to think beyond the box I was living in... the methods that have really helped me have come from people who have done their own work and are doing, have done their own spiritual work, it's interesting to sort of reconnect as time goes on with that, I think, I had to have a respect and just a sense of being at peace, going back to the safety.

Participants objected to working with counselorswho they experienced as distant or unable to respond to their emotional or spiritual needs.

Participants attributed a counselor's distance or unavailability to professional training that teaches a counselor to screen the spiritual aspect of the self from their clients.

• Research on spiritual practices and interventions is most robust in the area of meditation (Walsh & Shapiro, 2006).

• Increases in facilitative qualities such as attention, empathy, equanimity, compassion, and growth in interpersonal and relationship skills have been shown to result from meditation and related mindfulness practices (Shapiro, Brown, Astin, & Duerr, 2008; Walsh & Shapiro, 2006).

• Consequently, meditation and mindfulness training are increasingly being incorporated into psychotherapy training and practice (Fauth, Gates, Vinca, Boles, & Hayes, 2007; Safran & Muran, 2000).

• Early research in the area has provided some support for the idea that therapist mindfulness positively influences both the therapeutic relationship and client outcome (Grepmair et al., 2007; Wexler, 2006).

• Gockell, A. Client Perspectives on spirituality in the therapeutic relationship.The Humanistic Psychologist 2011, Vol.39(2), p.154-168

• Research on spiritual practices and interventions is most robust in the area of meditation (Walsh & Shapiro, 2006).

• Increases in facilitative qualities such as attention, empathy, equanimity, compassion, and growth in interpersonal and relationship skills have been shown to result from meditation and related mindfulness practices (Shapiro, Brown, Astin, & Duerr, 2008; Walsh & Shapiro, 2006). Consequently, meditation and mindfulness training are increasingly being incorporated into psychotherapy training and practice (Fauth, Gates, Vinca, Boles, & Hayes, 2007; Safran & Muran, 2000).

• Early research in the area has provided some support for the idea that therapist mindfulness positively influences both the therapeutic relationship and client

...meditation and mindfulness training are increasingly being incorporated into psychotherapy training and practice...

MeditationMore than 1000 empirical studies and professional papers on meditation in the psychological literature.

But meditation has been separated from its religious roots (“Secularised”).

Not just a ‘relaxation’ strategy.

The goal from a therapeutic perspective is to: Cultivate a capacity to bring stable attention and non-reactive awareness to one’s experiences: both internal

(eg cognitive-affective-sensory)and external

(eg social-environmental).

Meditation: Therapeutic purposes

Meditation: Therapeutic purposes

Disengage or modulate usual emotional reactivity.In doing so, conditioned patterns of anxious reactivity, depressive hopelessness, addictive attachment or consuming anger may be loosened and dissolved.

Three approaches• ConcentrativeWhen attention wanders –

return by use of word etc

• Mindfulness practiceMore open – with awareness of what arises - no judgment

• Guided practiceLed by therapist for specific purpose

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From a Christian perspective

• Cloud of unknowingWritten in late 1300sClear teaching on

concentrative approach

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Cloud of unknowing =inability to know God with intellect (only love)

“No one can hope to achieve contemplation without the foundation of.. the kindness of God, ... All the same, .. leave them, and put them away deep down in the cloud of forgetting .. to penetrate the cloud of unknowing between him/her and God.”

Cloud of forgetting=to not think about

Cloud of unknowing =inability to know God with intellect (only love)

“Thought cannot comprehend God. And so, I prefer to abandon all I can know, choosing rather to love [God] whom I cannot know. Though we cannot know God we can love God.”“Then let your desire, gracious and

devout, step bravely and joyfully beyond it and reach out to pierce the darkness above. Yes, beat upon that thick cloud of unknowing with the dart of your loving desire and do not cease come what may.” “A naked intent toward God, the desire for God alone, is enough.”

Trans Johnston 1973, p. 54, 55, 56.

Brother Lawrence 1666

Served in the kitchen and found God’s presence there.He said it was difficult for the first ten years….

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“I make it my business only to persevere in [God] holy presence, wherein I keep myself by a simple attention, and a general fond regard to God, which I may call an actual presence of God; or, to speak better, an habitual, silent, and secret conversation of the soul with God, which often gives me joys and raptures inwardly.”

Concerning wandering thoughts

“You tell me nothing new: you are not the only one that is troubled with wandering thoughts. Our mind is extremely roving… I do not advise you to use a multiplicity of words...let it be your business to keep your mind in the presence of the Lord. If it sometimes wander..do not much disquiet yourself, the will must bring it back in tranquility.”

From a Buddhist perspective

The change as a result of meditation is seen to come from a shift in the relationship to aversions or cravings...

As this occurs, access to alternatives become possible.

An experience of the spiritual may emerge as a sense of inner peace, higher meaning, and compassion for others grows.

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• The importance of counsellor authenticity

• – what are your mindfulness practices?

• – or those you are interested in?

Transformation through relationshipMartha Nussbaum, philosopher and scholar, argues that it is our emotions that lead us to ethics, and novels are the genre of the person’s ethical formation. As the reader identifies with the character in the novel and follows the story, feeling the joy and the pain, she thus experiences regret over poor decisions, the hope of possible grace, and the satisfaction of good triumphing over evil.

Nussbaum, Love’s Knowledge, 6.

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The ‘katharsis’ of Greek tragedies

Thus we are ethically shaped by the stories of our culture, the imaginary living of the hero’s journey, the vicarious grief and delight of each decision played out to its final culmination.

It is the stories of our families and our religion, our society, and our nation, which make sense of our world, and model for us ‘how we should then live.’

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Composition of Place –Ignatius

As the listener, I am attentive to the story, letting it unfold and waiting for that aspect or person that takes my attention. As I listen again, I identify with a particular character. I try to imagine the real sensory experience—what I smell, see, touch, hear, taste, and feel.

My senses call me to authentic presence, to really making myself attend to the experience, to make it my own.

To follow a story in vicarious identification, I must touch into the parts of me that are parallel to his story

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And a woman in the city, who was a sinner, having learned that he was eating in the Pharisee’s house, brought an alabaster jar of ointment. She stood behind him at his feet, weeping, and began to bathe his feet with her tears and to dry them with her hair. Then she continued kissing his feet and anointing them with the ointment. Now when the Pharisee who had invited him saw it, he said to himself, “If this man were a prophet, he would have known who and what kind of woman this is who is touching him—that she is a sinner.”

Then he said to her, “Your sins are forgiven.” But those who were at the table with him began to say among themselves, “Who is this who even forgives sins?” And he said to the woman, “Your faith has saved you; go in peace.”

You gave me no kiss, but from the time I came in she has not stopped kissing my feet. You did not anoint my head with oil, but she has anointed my feet with ointment. Therefore, I tell you, her sins, which were many, have been forgiven; hence she has shown great love. But the one to whom little is forgiven, loves little.”

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Listening for spirituality

• Metaphors• Rituals• Spiritual practices• Idioms that point to spirituality• Spiritual stories – are their stories of wounds

as well as of healing?• Religious beliefs that suffering brings

redemption? That suffering is punishment?• Does present situation alter – intensify or

interrupt - flow of prayer/ spirituality/ meditation?

• Spiritual community – characteristics?

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Possible questions What sustains you?What gives you hope at the most

difficult times?• Who truly understands? • How do you find comfort? Moments of joy in spite of

this situation?• For what are you most deeply grateful?• How does your life matter? • What is your life about and how does this situation fit

in?Spirituality and religion provide many people with skills,

knowledge and communion which sustain resilience. Griffith and Griffith Encountering the sacred in psychotherapy

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Spiritual companioning questions

• Where is God for you?

• What happens when you hold this before God?

• What is the invitation?

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