The spiritual implications of sexual abuse : not just an issue for religious women?

Although there is now some recognition that sexual abuse, particularly that which occurs in religious settings, has spiritual implications for women who have been abused, the spiritual implications of sexual abuse which occurs beyond the confines of specific religious practices and beliefs tend not to be acknowledged. Taking a stance that all people, irrespective of their involvement in a formal religion, are inherently spiritual, this paper identifies the key concepts associated with spirituality as meaning, identity, connectedness, transformation and transcendence. Examples as to how each of these may be issues following the experience of sexual abuse are provided. This approach challenges prevailing notions that sexual abuse only has spiritual implications for women who identify with a particular religious tradition. Instead it is argued that an experience of sexual abuse can be critical for the spiritual life of any woman who is subjected to abuse.<br />

Circle of women : an indepth study of the spirituality and ceremony of a group of white Australian women

Explores the spirituality of some white, rural, Australian women, and includes their experience of ceremony as part of their shared spiritual practice. The women's self-identification, relationship with divinity, the land and their bodies are documented, together with their experience of ceremony and its power.

Encounters with silence : toward a pedagogics of silence in the education of adults

Educational theory, if distanced from experience, positions silence as a problem rather than as a site of possibility. This thesis presents and analyses experiences of silence in the lives of a composer, a novelist, a meditation teacher, an Orthodox priest, a high school teacher, an Anglican priest, an actor, a grief counsellor, and a university lecturer. It draws upon discourses of philosophy, theology, language, the arts and the environment. By focussing on silence as experience, it suggests new ways of enriching pedagogical practice.

Jungian psychology and a deepening of spirituality

The study is an interpretative and personal account of a woman's self-reported dreams and inner life. It embraces unconscious factors by approaching Jungian psychology through alchemical hermeneutics. Psychological development enables Mrs. York to cultivate a non-dogmatic spiritual life based in life experience and expressive of her unique disposition.

Pierre Hadot (1922-2010)

Pierre Hadot, classical philosopher and historian of philosophy, is best known for his conception of ancient philosophy as a bios or way of life (mani&egrave;re de vivre). His work has been widely influential in classical studies and on thinkers, including Michel Foucault. According to Hadot, twentieth- and twenty-first-century academic philosophy has largely lost sight of its ancient origin in a set of spiritual practices that range from forms of dialogue, via species of meditative reflection, to theoretical contemplation. These philosophical practices, as well as the philosophical discourses the different ancient schools developed in conjunction with them, aimed primarily to form, rather than only to inform, the philosophical student. The goal of the ancient philosophies, Hadot argued, was to cultivate a specific, constant attitude toward existence, by way of the rational comprehension of the nature of humanity and its place in the cosmos. This cultivation required, specifically, that students learn to combat their passions and the illusory evaluative beliefs instilled by their passions, habits, and upbringing. To cultivate philosophical discourse or writing without connection to such a transformed ethical comportment was, for the ancients, to be as a rhetorician or a sophist, not a philosopher. However, according to Hadot, with the advent of the Christian era and the eventual outlawing, in 529 C.E., of the ancient philosophical schools, philosophy conceived of as a bios largely disappeared from the West. Its spiritual practices were integrated into, and adapted by, forms of Christian monasticism. The philosophers&rsquo; dialectical techniques and metaphysical views were integrated into, and subordinated, first to revealed theology and then, later, to the modern natural sciences. However, Hadot maintained that the conception of philosophy as a bios has never completely disappeared from the West, resurfacing in Montaigne, Rousseau, Goethe, Thoreau, Nietzsche, and Schopenhauer, and even in the works of Descartes, Spinoza, Kant, and Heidegger.<br /><br />Hadot&rsquo;s conception of ancient philosophy and his historical narrative of its disappearance in the West have provoked both praise and criticism. Hadot received a host of letters from students around the world telling him that his works had changed their lives, perhaps the most fitting tribute given the nature of Hadot&rsquo;s meta-philosophical claims. Unlike many of his European contemporaries, Hadot&rsquo;s work is characterized by lucid, restrained prose; clarity of argument; the near-complete absence of recondite jargon; and a gentle, if sometimes self-depreciating, humor. While Hadot was an admirer of Nietzsche and Heidegger, and committed to a kind of philosophical recasting of the history of Western ideas, Hadot&rsquo;s work lacks any eschatological sense of the end of philosophy, humanism, or the West. Late in life, Hadot would report that this was because he was animated by the sense that philosophy, as conceived and practiced in the ancient schools, remains possible for men and women of his era: &ldquo;from 1970 on, I have felt very strongly that it was Epicureanism and Stoicism which could nourish the spiritual life of men and women of our times, as well as my own&rdquo; (PWL 280).

Experiencing God and expressing his love through words and sounds

&ldquo;The role that music plays in religion and spiritual life is evident throughout history and across cultures&rdquo; (Lipe 2002, 210). Spirituality and religion are often used together and interchangeably as people may encounter spirituality through an organized religion or individualized religion; connection to nature or personal spiritual practices or people may seek scientific answers and truth as a form of spirituality. This paper situates itself within a wider study on Spirituality and Well-being: Music in the community that started in 2013 in Australia. Both authors are music educators and organists discussing their experience through narrative reflection across two continents in relation to how music contributes to spirituality within religious context and impacts on well-being. They recognize and acknowledge that music is one of God&rsquo;s gifts and have been included throughout church history through songs and form an important aspect of worship (Vaught 2009). Spiritual connections are not confined to the institution of the church or to religion but are concerned with the connection &ldquo;we can feel between ourselves and something vast, unseen, mysterious, and wondrous&rdquo; (Millar 2000, 140). The findings of this are limited in the sense that it only focuses on two voices hence generalizations cannot be made to other musicians or church settings. However, it can be argued that music in worship can enrich and enhance one&rsquo;s connection with God and with others through sound. The authors argue &ldquo;music can provide many people with ways of experiencing and expressing their spirituality in their life that otherwise they might find difficult to access in other tangible ways&rdquo; (Hays and Minichiello, 2005a, 95).

The relationship between religion, spirituality, psychological adjustment, and quality of life among people with multiple sclerosis

The present research was comprised of two studies that aimed to explore the role of religious and spiritual variables in the psychological adjustment and quality of life of people with Multiple Sclerosis (MS). In study 1, religious behavior and objective levels of spirituality and religiosity were not significantly related to psychological adjustment or quality of life among people with MS. Positive religious coping was negatively related to psychological adjustment and quality of life. In study 2, Intrinsic religious orientation and Quest religious orientation were related to poor psychological adjustment. Implications of the present research for people with MS and other chronic illnesses are discussed.

Changes in quality of life and coping among people with multiple sclerosis over a 2 year period

There is a need to investigate the impact of different coping strategies on quality of life (QOL) of people with multiple sclerosis (MS), in order to better inform intervention programs for this population. This study evaluated the relationship between QOL and coping over a 2 year period among people with MS. Participants were 382 people with MS (144 male, 238 females) and 291 people without a neurological or other chronic illness from the general population (101 males, 190 females). People with MS experienced lower QOL than the control group in the domains of global QOL, independence, social and spiritual QOL scales, as well as the problem solving and social/emotional support coping scales. Interestingly, people with MS experienced higher psychological QOL than the general population, and higher detachment and focusing on the positive coping. Over time, people with MS demonstrated increases in their global QOL as well as in their social/emotional support coping. Women demonstrated higher levels than men of global QOL and Social/emotional support coping. The results of these findings have implications for information and intervention programs for people with MS. <br />

'Friend of my soul' : constructing spiritual friendship in the autobiography of Mary Fletcher

Mary Bosanquet Fletcher (1739-1815) was a leading early English Methodist, active throughout her adult life as a preacher, author, spiritual director and head of a large household. She was also part of a largely unexamined network of intense and intimate friendships between Methodist women across England. This article analyses the ways in which Fletcher represented friendship in her autobiography, a text that was widely published and read throughout the nineteenth century. Fletcher's autobiography shows how religious conviction could shape a distinctive construction of female friendship, at a time when such friendships had growing social and cultural significance.<br />

Music in worship: making spiritual connections through sound

Music has played a significant role in religion and spiritual settings over the centuries and continues to be included throughout church history, forming an important aspect of worship, contributing to spiritual growth and wellbeing. This article situates itself within a wider study on Spirituality and Wellbeing: Music in the community. Drawing on narrative reflection, the authors discusstheir experiences across Melbourne (Australia) and Potchefstroom (South Africa) and include some interview data from church musicians from the wider study in Melbourne in relation to how church music contributes to spirituality and impacts on wellbeing. As church musicians they argue that music in church settings can offer parishioners the opportunity to experienceand express spirituality in their life through sound. They recognize and acknowledge that music through singing, playing, improvising and listening is an aspect of spiritual connection that is not confined to the institution of the church or to a religion but is concerned with the connection wefeel and sense in mysterious and unknown places and spacesThe findings of this study are limited as it only focuses on the experience of the authors, hence, generalizations to other musicians or church settings cannot be made. The authors argue that music in church settings can enliven andtransform worship through music in which spiritual connections can be fostered between God and man that positively engender wellbeing.

What place discourse, what role rigorous argumentation? Against the standard image of Hadot's conception of philosophy as a way of life

After an introduction situating the piece in light of debates surrounding Hadot et al's work on the history of philosophy, Part I of what follows lays out, as briefly as possible, the 'standard view' of Hadot promoted by the texts that have been translated hitherto, and which has attracted Cooper, Nussbaum et al’s criticisms about misrepresenting--or dismissing-the place of rational argument in philosophy 'comme manière de vivre'. In Part II, will we see how several of Hadot’s as-yet-untranslated pieces, led by 'La Philosophie Antique: Une Éthique ou une Pratique?', indicate his own much more qualified perspectives about the place of discourse in ancient philosophy conceived as a way of life. To argue that philosophy included the paranoetic prescription of imaginative, mnemic, and even somatic exercises to rehape subjects' beliefs, habits, and desires is not to deny that these exercises were justified rationally, or based in rigorous theoretical accounts of the human being and its place in the cosmos.