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Published: 1 June 2024

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1

Aulenbacher, Christine. "Dominique Struyf, Bernard Pottier, Psychologie et spiritualité. Enjeux pastoraux, 35." Revue des sciences religieuses, no. 88/2 (April 1, 2014): 279–81. http://dx.doi.org/10.4000/rsr.911.

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2

Verspieren, Patrick. "Jacques Besson et Pierre-Yves Brandt (dir.), Spiritualité en milieu hospitalier Labor et Fides, « Psychologie et spiritualité », 2016, 192 pages, 19 €." Études Juin, no. 6 (May 24, 2016): XXXIII. http://dx.doi.org/10.3917/etu.4228.0121ag.

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3

Martel, Gilles. "Comptes rendus / Reviews of books: Psychologie et spiritualité. À la recherche d'une interface Réginald Richard Québec, Les Presses de l'Université Laval, 1992. 168 p." Studies in Religion/Sciences Religieuses 23, no. 1 (March 1994): 90–91. http://dx.doi.org/10.1177/000842989402300113.

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4

Kosiewicz, Jerzy. "Professional, Spectator, and Olympic Sports in the Context of the Terms Spiritualism and Spirituality, and in the Context of Normative Ethics." Physical Culture and Sport. Studies and Research 68, no. 1 (December 1, 2015): 43–62. http://dx.doi.org/10.1515/pcssr-2015-0024.

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AbstractThe author has used - in his paper - two different expressions related to spirituality in its entirety: that is, spirituality (the spiritual sphere in superficial sense and meaning) and spiritualism (the spiritual sphere in deep sense and meaning). The author presented selected different definitions and manifestations of spirituality and spiritualism.The considerations on so-called “spirituality” - related to different phenomena of culture - without notions of spirituality and spiritualism - are a testimony to ordinary, typical common sense thinking only.Author would like to underline, that contemporary professional, spectator sport and the Olympic Games are only a mass culture phenomenon. A phenomenon of mass culture can be only a mirror of superficial spirituality, but not a testimony to spiritualism (that is, deep spirituality).The ancient Olympic Games - in contrast to the concept of Coubertin’s idea of Olympism - were a manifestation of deep spirituality, that is spiritualism. The Greek Games were based on an internal unity between religiosity, art and sport.
5

Simão, Manoel José Pereira. "Psicologia Transpessoal e a Espiritualidade." O Mundo da Saúde 34, no. 4 (December 30, 2010): 508–19. http://dx.doi.org/10.15343/0104-7809.20104508519.

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6

Kozlova, Tatyana Aleksandrovna. "Psychological intention in European theism of the XIX century." Философская мысль, no. 4 (April 2020): 14–23. http://dx.doi.org/10.25136/2409-8728.2020.4.32437.

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The subject of this research is the psychological intention in the European theism of the XIX century in the context of anthropological turn. The author examines such trends of European theism of the XIX century as German post-Hegelian theism, French and Italian spiritualism, Russian spiritual-academic theism. It is demonstrated the European theism of the XIX century as a philosophy of that time of anthropological pivot mats psychologism as a transition towards individual-substantial (psychological) Self with dialogical intention, and establishment of philosophy on the psychological foundation. Particular attention is given to the essence of anthropological turn and psychologism in its context. Anthropological turn is interpreted as a transition of metaphysical into anthropology in the vein of Heidegger’s philosophy. This transition means that philosophy is structured upon the basis of natural sciences and psychology, human Self and its reflection lose the ontological character, but it becomes individually-substantial and obtains dialogical intention. The philosophy of European theism of the XIX century is viewed in this context; however, special attention is dedicated to the establishment of philosophy on psychological foundation, transition from the individually-substantial Self and problem of its reflection. The novelty consists in examination of psychological intention of European theism of the XIX century within the framework of anthropological turn, as well as substantiation of presence of the psychologically oriented trend in terms of this philosophy. To the representatives of psychological oriented direction of European theism of the XIX century can be attributed such French spiritualists as Maine de Biran, Cousin, Jouffroy, Ravaisson-Mollien, whose works resemble the psychological method of the similar to their views Italian spiritualist Galupppi, French neo-spiritualist Bergson, German post-Hegelian theist Fechner, whose doctrine was structures on psychophysical foundation.
7

Ezri, Grigorii Konstantinovich. "Psychological intention in European theism of the XIX century." Философская мысль, no. 4 (April 2020): 36–46. http://dx.doi.org/10.25136/2409-8728.2020.4.32455.

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The subject of this research is the psychological intention in the European theism of the XIX century in the context of anthropological turn. The author examines such trends of European theism of the XIX century as German post-Hegelian theism, French and Italian spiritualism, Russian spiritual-academic theism. It is demonstrated the European theism of the XIX century as a philosophy of that time of anthropological pivot mats psychologism as a transition towards individual-substantial (psychological) Self with dialogical intention, and establishment of philosophy on the psychological foundation. Particular attention is given to the essence of anthropological turn and psychologism in its context. Anthropological turn is interpreted as a transition of metaphysical into anthropology in the vein of Heidegger’s philosophy. This transition means that philosophy is structured upon the basis of natural sciences and psychology, human Self and its reflection lose the ontological character, but it becomes individually-substantial and obtains dialogical intention. The philosophy of European theism of the XIX century is viewed in this context; however, special attention is dedicated to the establishment of philosophy on psychological foundation, transition from the individually-substantial Self and problem of its reflection. The novelty consists in examination of psychological intention of European theism of the XIX century within the framework of anthropological turn, as well as substantiation of presence of the psychologically oriented trend in terms of this philosophy. To the representatives of psychological oriented direction of European theism of the XIX century can be attributed such French spiritualists as Maine de Biran, Cousin, Jouffroy, Ravaisson-Mollien, whose works resemble the psychological method of the similar to their views Italian spiritualist Galupppi, French neo-spiritualist Bergson, German post-Hegelian theist Fechner, whose doctrine was structures on psychophysical foundation.
8

Kovács, Maria Júlia. "Espiritualidade e psicologia – cuidados compartilhados." O Mundo da Saúde 31, no. 2 (June 6, 2007): 246–55. http://dx.doi.org/10.15343/0104-7809.200731.2.12.

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9

Tan, Eng-Kong. "Spirituality and psychotherapy." Ata: Journal of Psychotherapy Aotearoa New Zealand 7, no. 1 (July 30, 2001): 7–21. http://dx.doi.org/10.9791/ajpanz.2001.02.

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This paper enters into the field of spirituality and psychotherapy by first referring to the differences between Eastern and Western psychologies and then comparing the spiritual traditions to psychotherapy. Transference and transcendence are then discussed with reference to major analytic thinkers. The true spiritual journey which could commence as psychotherapy completes is described as development from selfhood to selflessness. Finally, the author attempts to describe what, and when, brief spiritual moments occur in psychotherapy and how the therapist might deal with these special and sacred times.
10

Pankalla, Andrzej, and Konrad Kośnik. "Spirituality of Slavs from the Noetic Psychology Perspective." Annales Universitatis Mariae Curie-Skłodowska, sectio J, Paedagogia-Psychologia 30, no. 1 (July 11, 2017): 39. http://dx.doi.org/10.17951/j.2017.30.1.39.

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11

Kosiewicz, Jerzy. "Western Sport and Spiritualism." Physical Culture and Sport. Studies and Research 62, no. 1 (June 1, 2014): 73–82. http://dx.doi.org/10.2478/pcssr-2014-0013.

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Abstract Sport activity of achievement-oriented (professional, Olympic, spectacular character) is first of all exposition of rivalry and striving for variously understood sports success (resulting from measurable or discretionary criteria). It refers to winning a competition or taking another expected place as well as to other forms of satisfaction, such as financial gratification or social (political, ethnic, professional) recognition. Spirituality is here neither an aim, nor an expected value - it constitutes rather an additional or redundant quality. A competitor focuses his/her attention first of all on the main aim assumed in planned or current rivalry. Emotional sensations which are experienced by athletes before, during or after competitions testify to mental and emotional stress which accompanies sports combat. It is also difficult to associate spirituality or spiritualism with sport for all - like, for example, that of health-oriented character - sport of the disabled, physical education, sport of playful character or physical recreation. That difficulty results from the fact that neither spiritualism, nor spirituality inspires for physical activity in the abovementioned fields; neither spiritualism, nor spirituality is the outcome of activity in the realm of sport for all. Exceptions are constituted by ancient Olympic Games as well as by some experiences connected with recreational forms of tourism mediated through achievement-oriented sport (also by pre-Columbian Native American societies and Maoris aboriginal population of New Zealand). For example Hellenic Olympic Games were a highly spiritualized form of sports rivalry - including also rivalry in the field of art, and especially in the field of theatre. They were one of numerous forms of religious cult - of worshipping chosen gods from the Olympic pantheon. On the other hand, during mountain hiking and mountain climbing there can appear manifestations of deepened spirituality characteristic for the object of spiritualization of non-religious, quasi-religious or strictly religious qualities. I would like to explain - at the end of this short abstract - that spiritualism (which should not be confused with spiritism) is - generally speaking - first of all a philosophical term assuming, in ontological and axiological sense, that spiritual reality, self-knowledge, consciousness or mental experiences are components of the human being - components of a higher order having priority over matter. They constitute, in the anthropological context, beings of a higher order than the body. Spiritualism according to its popular interpretation means spirituality. Qualities which are ascribed to that notion in particular societies can be determined on the basis of empirically oriented sociological research. They make it possible to determine various ways of interpreting and understanding that notion as well as views or attitudes connected with it.
12

Simão, Manoel José Pereira, and Vera Saldanha. "Resiliência e Psicologia Transpessoal: fortalecimento de valores, ações e espiritualidade." O Mundo da Saúde 36, no. 2 (June 30, 2012): 291–302. http://dx.doi.org/10.15343/0104-78092012362291302.

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13

Bédard, Alexandre. "La psychologie occidentale au contact de l’Inde : les enjeux d’une appropriation précipitée." Articles spéciaux 69, no. 2 (February 7, 2014): 191–217. http://dx.doi.org/10.7202/1022492ar.

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Résumé À l’heure actuelle, on observe en Occident la présence grandissante de professionnels en santé mentale et de chercheurs qui ont recours à des éléments théoriques et à des techniques issus des spiritualités indiennes comme, par exemple, le yoga et la méditation de la pleine conscience (ou mindfulness meditation). Bien que ces techniques soient souvent reçues favorablement par les Occidentaux, au point de devenir parfois très populaires, il s’avère pour l’instant difficile de cerner une position théorique claire sur ces sujets de la part de la psychologie et de bien identifier les sources sur lesquelles celle-ci s’appuierait. Le présent article vise à mieux comprendre la relation qui cherche à s’établir entre la psychologie occidentale et les spiritualités de l’Inde, non seulement à travers le jeu d’appropriations qui se déroule actuellement sous nos yeux, mais également à travers les contacts qui ont eu lieu entre ces deux traditions depuis la fin du xixe siècle.
14

Kosiewicz, Jerzy. "Prolegomena for Considerations on Western Sport and Spiritualism." Physical Culture and Sport. Studies and Research 47, no. 1 (December 1, 2009): 79–88. http://dx.doi.org/10.2478/v10141-009-0034-9.

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Prolegomena for Considerations on Western Sport and SpiritualismSport activity of achievement-oriented (professional, Olympic, spectacular character) is first of all exposition of rivalry and striving for variously understood sports success (resulting from measurable or discretionary criteria). It refers to winning a competition or taking another expected place as well as to other forms of satisfaction, such as financial gratification or social (political, ethnic, professional) recognition. Spirituality is here neither an aim, nor an expected value — it constitutes rather an additional or redundant quality. A competitor focuses his/her attention first of all on the main aim assumed in planned or current rivalry. Emotional sensations which are experienced by athletes before, during or after competitions testify to mental and emotional stress which accompanies sports combat.It is also difficult to associate spirituality or spiritualism with sport for all — like, for example, that of health-oriented character — sport of the disabled, physical education, sport of playful character or physical recreation. That difficulty results from the fact that neither spiritualism, nor spirituality inspires for physical activity in the abovementioned fields; neither spiritualism, nor spirituality is the outcome of activity in the realm of sport for all.Exceptions are constituted by ancient Olympic Games as well as by some experiences connected with recreational forms of tourism mediated through achievement-oriented sport (also by pre-Columbian Native American societies and Maoris aboriginal population of New Zealand).For example Hellenic Olympic Games were a highly spiritualized form of sports rivalry — including also rivalry in the field of art, and especially in the field of theatre. They were one of numerous forms of religious cult — of worshipping chosen gods from the Olympic pantheon. On the other hand, during mountain hiking and mountain climbing there can appear manifestations of deepened spirituality characteristic for the object of spiritualization of non-religious, quasi-religious or strictly religious qualities.I would like to explain — at the end of this short abstract - that spiritualism (which should not be confused with spiritism) is — generally speaking — first of all a philosophical term assuming, in ontological and axiological sense, that spiritual reality, self-knowledge, consciousness or mental experiences are components of the human being — components of a higher order having priority over matter. They constitute, in the anthropological context, beings of a higher order than the body.Spiritualism according to its popular interpretation means spirituality. Qualities which are ascribed to that notion in particular societies can be determined on the basis of empirically oriented sociological research. They make it possible to determine various ways of interpreting and understanding that notion as well as views or attitudes connected with it.
15

Hunt, Harry T. "Gnostic Dilemmas in Western Psychologies of Spirituality1." International Journal of Transpersonal Studies 22, no. 1 (January 1, 2003): 27–39. http://dx.doi.org/10.24972/ijts.2003.22.1.27.

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16

Hörmann, Karl. "Ton-Psychologie 1Unter dieser Überschrift werden die beiden Vorträge „Ton-Psychologie–Klang und Ton” vom 1. 2. 2013 in Berlin und „”The Essence cannot be found in the Notes.” Tone-Psychology in Music Therapy” vom 10. 7. 2014 in Krems zusammengefasst." Musik-, Tanz- und Kunsttherapie 25, no. 2 (June 3, 2014): 81–111. http://dx.doi.org/10.1026/0933-6885/a000181.

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Ton-Psychologie ist nicht mit Tonpsychologie 2 gleichzusetzen. Während jene hauptsächlich die von Carl Stumpf begründete Lehre von der Schallwahrnehmung meint, bezieht sich Ton-Psychologie auf Geschehnisse, die in der Kommunikation mitschwingen und oft mit Klang oder Ton umschrieben werden. Bei den Begriffen Klang und Ton handelt es sich um sehr schillernde Begriffe voller Überschneidungen in ihren Bedeutungszuschreibungen, hinter denen widerstreitende Auffassungen von Kunst allgemein und Musik im engeren Sinn bis hin zu Fragen von Wahrnehmungsperspektiven und Spiritualität miteinander ringen. Ton-Psychologie als vornehmlich bildgebendes Verfahren betont die Bedeutung der Konkretisierung des mit dem vordergründig Hör- und Beobachtbaren einhergehenden strukturellen Hintergrunds von Musik und Patient durch Visualisierung ihrer Bewegungsspuren und erlebnisphilosophischen Schichten.
17

Wolf, Bernhard. "„Sehnsucht, die ins Unendliche reicht“." Praktische Theologie 45, no. 1 (February 1, 2010): 17–24. http://dx.doi.org/10.14315/prth-2010-0106.

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Zusammenfassung Im Erfolg von Glücks-Ratgebern spiegelt sich der Wandel des religiösen Feldes. Erkennbar wird die subjektivistische Transformation der Sinnfrage zur Frage nach dem Glück, aber auch eine erfahrungsorientierte „spirituelle Lebenshilfe“ und damit eine Popularisierung des Spirituellen. Ihre in Distanz zu den Kirchen und deren Dogmatik stehende Spiritualität speist sich aus dem Fundus nichtchristlicher Religionen, der Humanistischen Psychologie, des New Thought und des Positiven Denkens. Erkennbar sind Tendenzen wie ein spiritueller Materialismus, eine Spiritualität der „Rückverbindung“, Wellness- und „Wanderer“-Spiritualität, die sich in unterschiedlichen Formen ausprägen. Die Praktische Theologie ist herausgefordert, der Frage nach dem Glück und der Sehnsucht nach Spiritualität in eigenen Angeboten „spiritueller Lebenshilfe“ offensiv zu begegnen.
18

Marques, Ubirajara Rancan de Azevedo. "Victor Cousin e Théodore Jouffroy." Philosophica: International Journal for the History of Philosophy 14, no. 28 (2006): 165–88. http://dx.doi.org/10.5840/philosophica2006142827.

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Il s’agit d’analyser les différences entre Cousin e Jouffroy à propos du rôle de l’histoire de la philosophie et aussi bien de la psychologie dans la sphère de l’éclectisme spiritualiste, dont l’hégémonie était contestée au sein même de l’école.
19

Ruffing, Janet. "Psychology as a Resource for Christian Spirituality." Horizons 17, no. 1 (1990): 47–59. http://dx.doi.org/10.1017/s036096690001971x.

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AbstractPsychology is a valuable resource for spirituality when researchers incorporate mutually critical correlations in their use of this discipline. It can be used to identify pathological elements in religious practice, uncover unconscious motivation, provide developmental schemas, and describe responses to meditative experiences. Researchers in spirituality will most likely draw on different schools of psychology in relationship to the particular phenomenon under investigation. Their critical perspective will uncover the presuppositions of psychologies that are either hostile to religion or neglect relationship to transcendence within their theories. Researchers in spirituality will want to retain a religious vocabulary and theological perspective.
20

ÜNVERDİ, Büşra. "Bireysel Psikoloji’nin Maneviyatla İlişkisi Üzerine Bir Derleme Çalışması." Spiritual Psychology and Counseling 7, no. 2 (June 15, 2022): 221–44. http://dx.doi.org/10.37898/spc.2022.7.2.178.

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Bireysel psikoloji, Alfred Adler tarafından geliştirilmiş ve psikoloji literatürüne hem teorik hem de pratik olarak önemli katkılar sağlamış bir teoridir. Maneviyat ise insan hayatında göz ardı edilemeyecek bir alandır. Bu makale, bireysel psikolojinin maneviyata yönelik bakış açısını, maneviyatla ilişkisini, manevi değerlendirmeleri nasıl yaptığını ve manevi/ dini yönelimli danışanlarla nasıl kullanılabileceğini içeren bir derleme çalışmasıdır. Derleme, hem Adler’in kendi metinlerini hem de onun teorik yönelimini benimseyen daha sonraki araştırmacıların makalelerini ele almaktadır. Bireysel psikoloji, her bireyi kendi fenomenolojik alanını dikkate alarak değerlendirmektedir. Bu nedenle danışma sürecinde danışanların manevi/dini boyutlarını göz ardı etmez ve maneviyatın bireylerin hayatında önemli bir yere sahip olduğunu kabul eder. Maneviyatın önemli bir başa çıkma mekanizması sağlarken iyilik, umut ve içgörüyü destekleyen bir yapıya sahip olduğu düşünüldüğünde, Adler’in teorisine maneviyatı dahil etmesi önemli görünmektedir. Makalede yer alan vaka örnekleri de bunu desteklemekte ve bireysel psikolojinin psikolojik danışma sürecinde maneviyatı nasıl ele aldığını ve değerlendirdiğini genel hatlarıyla ortaya koymaktadır.
21

Lukoff, David. "Spirituality and Extreme States." Journal of Humanistic Psychology 59, no. 5 (May 4, 2018): 754–61. http://dx.doi.org/10.1177/0022167818767511.

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This article is a reflection on my journey to become a clinical psychologist following a psychotic episode in which I believed I was a reincarnation of Buddha and Christ with a mission to write a new “Holy Book.” But this 2-month episode also served as my spiritual awakening. It transformed me from being a secularist, totally unconcerned with issues pertaining to religion and spirituality, to becoming a spiritual seeker. In my career I have focused on spiritual emergencies and worked to get this concept into the mainstream through a DSM category.
22

Chaim, Władysław. "The theory of psychological types in the psychology of religion and spirituality." Roczniki Psychologiczne 20, no. 1 (2017): 47–62. http://dx.doi.org/10.18290/rpsych.2017.20.1-2en.

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23

Laudadio, Andrea. "Quali sono le differenze di personalitŕ tra credenti e non credenti?" RICERCHE DI PSICOLOGIA, no. 1 (December 2011): 95–124. http://dx.doi.org/10.3280/rip2010-001006.

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Numerosi sono i contributi internazionali che hanno affrontato il tema delle differenze di personalitŕ tra soggetti spirituali e religiosi, ma nessuno di questi studi č stato mai realizzato in Italia. A questo fine sono stati utilizzati due strumenti: il Big Five Questionnaire (Caprara, Barbaranelli, Borgogni, 1993) e la RAS - Scala di Atteggiamento Religioso (Laudadio, Baumgartner, D'Alessio,) somministrati ad un campione di 3019 soggetti (52,26% femmine) con etŕ media di 40 anni. Le analisi confermano una relazione tra le dimensioni di personalitŕ, religiositŕ e spiritualitŕ. L'analisi dei cluster evidenzia come i Religiosi siano piů Coscienziosi e Amichevoli ma meno Energici e Stabili Emotivamente rispetto agli altri due gruppi; questo risultato č in linea con quanto evidenziato da Saroglou (2002) al termine della sua meta-analisi. Sembrerebbero esistere numerose differenze di genere all'interno della relazione tra questi costrutti nonché alcune specificitŕ, forse imputabili alle caratteristiche proprie degli italiani relativamente alle dimensioni della spiritualitŕ e della religiositŕ.
24

Schauder, Silke. "Transparenz und Transzendenz." Musik-, Tanz- und Kunsttherapie 24, no. 1 (January 2013): 36–42. http://dx.doi.org/10.1026/0933-6885/a000085.

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Der Artikel umreißt kurz den Stellenwert, den die Transzendenz in der Kunsttherapie hat. Nach einem Rückblick der Transzendenz in der klinischen Psychologie und der Spiritualität in der Kunsttherapie werden deren Rolle und Indikation näher erläutert. Anhand eines Fallbeispiels eines Jugendlichen mit Down-Syndrom wird die symbolisierende und expressive Dynamik von Kunsttherapie und deren transzendentes Potential problematisiert. Abschließend skizziert die Autorin einen Ausblick auf neue Forschung und Praxis.
25

Berthold, Daniel, Jan Gramm, and Liane Hofmann. "Spiritualität und Religiosität in der Weiterbildung von Psychologen in Palliative Care." Spiritual Care 5, no. 1 (January 1, 2016): 17–24. http://dx.doi.org/10.1515/spircare-2016-0004.

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ZusammenfassungSpiritualität und Religiosität (S / R) gewinnen im psychotherapeutischen Bereich zunehmend an Bedeutung. In besonderem Maße gilt dies für den Anwendungsbereich Palliative Care. Unklar ist, inwieweit S / R bislang Gegenstand jener Weiterbildungen sind, die von Psychologen in Palliative Care typischerweise absolviert werden. Es wurden daher im Palliativbereich tätige Psychologen danach befragt, welche Aus- und Weiterbildungen sie durchlaufen haben, welchen Stellenwert S / R darin hatten und inwiefern dies ihren Bedürfnissen entsprach. Im Anschluss an eine Diskussion der Ergebnisse sollen abschließend Desiderate zukünftiger Entwicklungen aufgezeigt werden.
26

Kapała, Magdalena. "Spirituality as Underrated Aspect of the Psyche. Proposal for a New Approach to Spirituality in the Area of Psychology – the Spiritual Sensitivity Category." Annales Universitatis Mariae Curie-Skłodowska, sectio J, Paedagogia-Psychologia 30, no. 1 (July 11, 2017): 7. http://dx.doi.org/10.17951/j.2017.30.1.7.

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27

Ciofalo, Nuria. "Mexican Indigenous Psychologies, Cosmovisons, and Altered States of Consciousness." Journal of Consciousness Studies 30, no. 5 (June 1, 2023): 103–22. http://dx.doi.org/10.53765/20512201.30.5.103.

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Indigenous psychologies are informed by their cosmogonies and cosmologies, philosophies, spirituality and religions, traditions and customs, and knowledge and praxis systems. This paper reviews some conceptions of consciousness, psyche, spirit, mental and physical health, relations to all Earth Beings (human and nonhuman), ancestors, nature, and altered states of consciousness among the Nahua and Maya of Mexico. Colonization has threatened these rich legacies by imposing the conquerors' cosmologies. However, these Indigenous communities continue to use plants, mushrooms, and some animals to generate altered states of consciousness, enacting sacred rituals and healing. The conclusion recommends learning from these knowledge and praxes systems and their related consciousness and spiritual states to expand the emergence of decolonial psychology that may offer alternatives to address the challenges of our time.
28

Ulanova, A. E. "Ken Wilber’s Integral Spirituality." Concept: philosophy, religion, culture 4, no. 4 (December 29, 2020): 172–73. http://dx.doi.org/10.24833/2541-8831-2020-4-16-172-173.

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The book of Ken Wilber, a philosopher, psychologist and the founder of integral theory, is devoted to the role of spirituality, faith and religion nowadays and in the future. The author systematically applies the holist integral theory to many aspects of spirituality, considering modern methodologies and philosophical and religious traditions. He analyzes various practical approaches to the states and the stages of consciousness, views parallels and finds common ground between the Western and the Eastern, scientific and meditative branches of various spiritual systems, and complements them to build his own project – integral postmetaphysics – an area that, according to K. Wilber, can withstand the criticism of postmodernism. Although the author sometimes presents the ideas in a rather partial manner, one should note his erudition and his broad outlook on world religions, phenomenology, behaviorism, structuralism, yoga, meditation, philosophy of mind, psychophysiology and many other spheres. Certainly, the integral theory is a sphere of philosophic analysis that tends to be ambiguous and not universal in application. As it is noted by K. Wilber: “An integral map is just a map. This is not a territory. It would be an obvious mistake to confuse them” [Wilber, 2006: 2]. Nevertheless, it seems that this book can be useful for those interested in the development of holism and modern approaches to spirituality.
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Ulanova, A. E. "Ken Wilber’s Integral Spirituality." Concept: philosophy, religion, culture 4, no. 4 (December 29, 2020): 172–73. http://dx.doi.org/10.24833/2541-8831-2020-4-16-172-173.

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The book of Ken Wilber, a philosopher, psychologist and the founder of integral theory, is devoted to the role of spirituality, faith and religion nowadays and in the future. The author systematically applies the holist integral theory to many aspects of spirituality, considering modern methodologies and philosophical and religious traditions. He analyzes various practical approaches to the states and the stages of consciousness, views parallels and finds common ground between the Western and the Eastern, scientific and meditative branches of various spiritual systems, and complements them to build his own project – integral postmetaphysics – an area that, according to K. Wilber, can withstand the criticism of postmodernism. Although the author sometimes presents the ideas in a rather partial manner, one should note his erudition and his broad outlook on world religions, phenomenology, behaviorism, structuralism, yoga, meditation, philosophy of mind, psychophysiology and many other spheres. Certainly, the integral theory is a sphere of philosophic analysis that tends to be ambiguous and not universal in application. As it is noted by K. Wilber: “An integral map is just a map. This is not a territory. It would be an obvious mistake to confuse them” [Wilber, 2006: 2]. Nevertheless, it seems that this book can be useful for those interested in the development of holism and modern approaches to spirituality.
30

Gargiulo, Teresa. "Intentionality and transcendence as core components of the spiritual-religious experience." European Journal for Philosophy of Religion 14, no. 3 (October 16, 2022): 71–94. http://dx.doi.org/10.24204/ejpr.2022.3655.

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Abstract. In psycho-clinical research, the notion of spirituality acquires a semantic plurality. This equivocal and ambiguous connotation that characterizes this term represents an obstacle to research designs’ epistemic and methodological validity, recognized as the threat to construct validity. To overcome this difficulty, we introduce the notions of intentionality and transcendence from Dietrich von Hildebrand’s phenomenology insofar as these can account for the specific element of the spiritual-religious phenomenon and discriminate it from the other phenomena or variables that may be included under the notion of spirituality. This conceptual elucidation task allows evaluating the legitimacy of the variable selection process and establishing why they are or are not representatives of the phenomenon of spiritual-religious experience. Along the same lines, we believe that Hildebrand’s efforts to delimit a philosophical notion of spirituality are clearly articulated in the definitional approach by the psychologist of religion, Kenneth Pargament.
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Fennes, Irmgard. "Der Spiritualität unserer Klientinnen begegnen – eine Herausforderung." PERSON 17, no. 2 (November 1, 2013): 100–112. http://dx.doi.org/10.24989/person.v17i2.2588.

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Wie bedeutsam es ist, dass Psychotherapeutinnen im Bewusstsein ihrer eigenen Haltung zu Spiritualität ein wertschätzendes Verhältnis zu spirituellen Ausdrucksformen ihrer Klientinnen finden können, ist Gegenstand dieser Arbeit. Die Soziologie spricht von „Spiritualisierungsprozessen“, in denen Menschen sich auf die Suche nach letztgültigen Wahrheiten machen und nach Orientierung außerhalb der Religionen suchen. Ich gehe von der inhärenten menschlichen Fähigkeit aus, spirituelle Erfahrungen zu machen, und lege dar, was ich unter dem Begriff Spiritualität verstehe und wogegen er abzugrenzen ist. Nach dem amerikanischen Psychologen und Philosophen William James, beruht Spiritualität auf persönlicher Erfahrung und Erkenntnis und nicht auf der Zugehörigkeit zu religiösen Gemeinschaften. Es betrifft den Bereich der existenziellen Fragen und Wahrheiten von Menschen und ist deshalb auch Gegenstand von Psychotherapien.
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Mcguire, Gregory. "The scientific study of "la morale" at the beginnings of modern social psychology in France/[l'étude scientifique de la morale aux origines de la psychologie sociale moderne en france]." Sociétés contemporaines 13, no. 1 (January 1, 1993): 155–65. http://dx.doi.org/10.3917/soco.p1993.13n1.0155.

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Résumé [L'étude scientifique de là morale aux origines de la psychologie sociale modeme en France] : Dans cet article, on suggère qu 'à la fin du siècle dernier la science de la morale était d'une importance fondamentale au début de la psychologie sociale moderne. Les règles et les influences morales étaient envisagées comme des déterminants vitaux du comportement social à plusieurs niveaux : les éléments moraux intrinsèques (l'obligation morale) et les éléments moraux extrinsèques (le devoir moral) étaient considérés comme le fondement de phénomènes comme l'influence social, l'imitation, l'hypnose, et la suggestion, etc. On examine en détail l'évolution de l'étude scientifique de la morale depuis celle des théoriciens et moralistes sociaux de la fin du 18ème siècle et du début du 19ème siècle (Fourier, Comte, Saint-Simon, Cousin, etc.) jusqu 'au courant positiviste et spiritualiste de la fin du 19ème siècle et du début du 20ème siècle (Bergson, Boutroux, Fouillée, Durand de Gros, Guyau, etc.). La préoccupation de nombre de ces théoriciens avec la question de la dégénérescence de la société a fourni une impulsion importante au désir d'identifier d'une façon scientifique l'étendue des impératifs moraux dans la vie sociale. Le débat sur l 'essence de la morale avait deux points d'ancrage principaux : a)peut-on parler d'une morale scientifique dans le sens positiviste, et, b) quelle en est la source (intuition transcendantale, connaissance rationnelle, la société elle-même) ? En analysant l'influence de la morale sur la psychologie sociale du 20ème siècle dans les écrits de McDougall Ross, Blondel, et Allport, l'auteur constate son influence persistante sur plusieurs domaines de la psychologie sociale moderne.
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T. Slowinski, Patrick. "Religiosity, Spirituality, and their Influence on Work-Life Choices in U.S. Online Graduate Psychology Programs." International Journal of Science and Research (IJSR) 12, no. 12 (December 5, 2023): 1542–51. http://dx.doi.org/10.21275/sr231220082049.

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34

Buchma, Oleg V. "Influence of the religious environment on the formation of a person's religious spirituality." Ukrainian Religious Studies, no. 13 (March 14, 2000): 13–26. http://dx.doi.org/10.32420/2000.13.1052.

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A well-known psychologist O. Asmolov speaks of a paradox of system thinking that touches such concepts as "element in the system" and "system in the element", "person in society" and "society in person". The formal logic does not fit the fact that the "person", as an element of the "social system", can not only accommodate the "social system", but potentially can lead to its changes.
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Zhyhaylo, Natalia, Oleksii Sheviakov, Iryna Burlakova, Yanina Slavska, Ihor Ostapenko, and Oleksandr Gerasimchuk. "THE PSYCHOLOGY OF SURVIVAL AND THE ART OF WINNING IN WAR." PUBLIC ADMINISTRATION AND LAW REVIEW, no. 1 (March 30, 2023): 72–86. http://dx.doi.org/10.36690/2674-5216-2023-1-72.

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During the war that is currently in Ukraine, the role of a psychologist is difficult to overestimate. The articles are devoted to the study of the peculiarities of survival psychology and the art of victory in the war. The purpose of the article is to analyze the sources, to characterize the modern interpretation of the theory of survival and victory during the war, not only in the psychological and pedagogical, but also in the cultural and philosophical aspect. Realizing the purpose of the study, it is necessary to solve the following tasks: to update the essential features of the history of the culture of survival in the psychological sense; consider the art of victory from the standpoint of the theory of methods of pedagogy and psychology. Basic research methods include historical and comparative methods, methods of generalization and interpretation of the findings of different authors, retrospective and comparative analysis. With the purpose of spirituality formation of the personality of young people we have proposed: the concept of "spiritual personality"; the author's psychological structure of spiritual personality; the author's model of spiritual identity formation of youth; the training programme of development of spirituality of the individual; thematic plan of the special discipline "psychology of the formation of spirituality of the personality"; criteria for the development of spirituality of the individual; the sources of the personal spirituality. Comparison of the distribution of students' spirituality levels "before" and "after" the implementation of the program of spiritual formation of personality "was carried out. The comparison has confirmed the need to implement a program of spiritual formation of personality for young people, especially during the war.
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Lloyd, Benjamin. "Stanislavsky, Spirituality, and the Problem of the Wounded Actor." New Theatre Quarterly 22, no. 1 (February 2006): 70–75. http://dx.doi.org/10.1017/s0266464x06000303.

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In the following article Benjamin Lloyd uses the work of the noted Swiss psychologist Alice Miller to propose a new archetype – ‘the wounded actor’, a person in the throes of a narcissistic disorder, as defined by Miller in her book The Drama of the Gifted Child. He suggests that conventional actor training will not help the wounded actor, but that the re-introduction of spirituality into the acting-class curriculum may do so. In this light he looks at Stanislavsky's writings about spirituality, focusing on the chapter in An Actor Prepares called ‘Communion’. Linking Stanislavsky's spirituality to the writings and thought of Leo Tolstoy, he explores the reasons why the spiritual nature of Stanislavsky's work has not been generally explored in the West, and suggests some ways in which acting teachers may introduce spiritual concerns into their curricula. Benjamin Lloyd teaches at Villanova University. His The Actor's Way: a Journal of Self-Discovery in Letters is due for publication later this year by Allworth Press, New York, and he is currently facilitating a workshop on possible intersections between Quaker spiritual practice and theatre-making called ‘Revival: Meetings for Theatre’.
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Sandoz, Jeff. "Neuro-Spirituality." American Journal of Pastoral Counseling 8, no. 2 (December 30, 2005): 55–71. http://dx.doi.org/10.1300/j062v08n02_04.

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Csala, Barbara, and Ferenc Köteles. "Validation of the Hungarian version of the short form of Spiritual Connection Questionnaire (SCQ-14)." Mentálhigiéné és Pszichoszomatika 22, no. 2 (June 16, 2021): 207–28. http://dx.doi.org/10.1556/0406.22.2021.006.

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Background: Spirituality is a human specific phenomenon associated with positive mental and physical health outcomes. From a scientific point of view, it is a complex construct which can be investigated in various ways. The Spiritual Connection Questionnaire (SCQ) measures spirituality independently from religiousness thus it appears to be an appropriate measure to assess religious and non-religious aspects of spirituality. Aim: The present study aimed to develop and validate the Hungarian version of the short form of the Spiritual Connection Questionnaire (SCQ-14). Furthermore, it aimed to investigate spirituality’s association with affect and thinking style. Methods: Participants of two non- representative community samples (n = 387 and n = 145) completed the following questionnaires online: short form of the Spiritual Connection Questionnaire, Spiritual Transcendence Scale, Rational–Experiential Inventory, and Positive and Negative Affect Schedule. Results: The Hungarian SCQ-14 showed an excellent internal consistency (Cronbach’s α = 0.94 and 0.97 on Sample 1 and 2, respectively). Confirmatory factor analyses indicated inappropriate fit with the theoretically assumed one-factor model (χ2 = 435.848, df = 77, p < 0.001; CFI = 0.904; NFI = 0.886; RMSEA = 0.110 [90% CI = 0.100–0.120] on Sample 1, and χ2 = 247.132, df = 77, p < 0.001; CFI = 0.917; NFI = 0.885; RMSEA = 0.123 [90% CI = 0.106–0.141] on Sample 2). In contrast, results of exploratory factor analyses indicated a one-factor structure on both samples. The SCQ-14 was positively associated with spiritual transcendence, experiential thinking style, and partly with positive affect. No significant correlations with rational thinking style and negative affect were found. Results of the multiple hierarchical linear regression analysis on both samples revealed a significant contribution of experiential thinking style and spiritual transcendence to spiritual connection after controlling for gender, age, educational qualification, and positive affect. Conclusions: The Hungarian version of the Spiritual Connection Questionnaire (SCQ-14) is a valid, psychometrically sound measure. Spiritual transcendence and experiential thinking style independently contribute to spiritual connection.Elméleti háttér: A spiritualitás humánspecifikus jelenség, amelynek pozitív hatása a testi és mentális egészségre nézve bizonyított. Tudományos szempontból a spiritualitás meglehetősen összetett fogalom, számos különböző mérőeszközzel vizsgálható. A Spirituális Kapcsolat Kérdőív (Spiritual Connection Questionnaire, SCQ) vallástól függetlenül értékeli a spiritualitás szintjét, így vallásos és nem vallásos személyek körében egyaránt alkalmazható. Cél: Jelen kutatás célja Spirituális Kapcsolat Kérdőív rövid változatának (SCQ-14) magyar nyelvű validálása volt. További cél volt a spiritualitás gondolkozási stílussal és affektivitással való összefüggésének vizsgálata. Módszerek: A kutatás két nem reprezentatív mintából áll (n = 387 és n = 145), amelynek résztvevői a Spirituális Kapcsolat Kérdőív rövid változatát, a Spirituális Transzcendencia Kérdőívet, az Észszerűség–Megérzés Kérdőívet, valamint a Pozitív és Negatív Affektivitás Skálát töltötték ki online formában. Eredmények: Az SCQ-14 magyar változata kiváló belső konzisztenciát (Cronbach-α = 0,94 az első, és 0,97 a második mintán) jelzett. A konfirmatív faktoranalízis nem mutatott megfelelő illeszkedést az eredeti egyfaktoros modellhez képest (χ2 = 435,848, df = 77, p < 0,001; CFI = 0,904; NFI = 0,886; RMSEA = 0,110 [90% CI = 0,100– 0,120] az első mintán, és χ2 = 247,132, df = 77, p < 0,001; CFI = 0,917; NFI = 0,885; RMSEA = 0,123 [90% CI = 0,106–0,141] a második mintán). Ezzel szemben a feltáró faktoranalízis eredménye egyfaktoros modellt mutatott mindkét minta esetén. Az SCQ-14 továbbá pozitív irányú összefüggést mutatott a spirituális transzcendenciával, a tapasztalati gondolkodási stílussal, valamint részben a pozitív affektivitással is. A spirituális kapcsolat és negatív affektivitás, valamint a racionális gondolkodási stílus között nem jelentkezett szignifikáns korreláció. A mindkét mintán lefuttatott többszörös hierarchikus lineáris regresszió eredményei szerint a tapasztalati gondolkodás és a spirituális transzcendencia a nem, a kor, az iskolai végzettség és a pozitív affektivitás kontrollálása után is szignifikáns kapcsolatban maradt a spirituális kapcsolat pontszámmal. Következtetések: A Spirituális Kapcsolat Kérdőív rövid változatának magyar verziója valid, jó pszichometriai mutatókkal bíró mérőeszköz. A spirituális transzcendencia és a tapasztalati gondolkodás egymástól függetlenül is hozzájárulnak a spirituális kapcsolathoz.
39

Kamppinen, Matti, and JP Jakonen. "Systems thinking, spirituality and Ken Wilber: beyond New Age." Approaching Religion 5, no. 2 (November 17, 2015): 3–14. http://dx.doi.org/10.30664/ar.67570.

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Systems thinking is a general worldview concerning the nature of reality. It sees the world as composed of systems, and all particular entities populating reality as linked with other entities – the emergence of new properties denies the flatland of plain materiality, and generates entities of a higher order. Spirituality in historical and modern traditions has minimally amounted to relating oneself to a larger or higher systemic whole, which confers meaning to particular cases of existence. In some religious traditions this larger systemic whole has been understood as a transcendental sphere of existence, whereas in other religious and spiritual traditions it has been seen as an immanent thatness. The search for spirituality and wisdom has never been confined to religious traditions, but has inspired other systems thinkers as well, for example in philosophy, the New Age movement, in developmental psychology, biology, or futures research. The American philosopher and theoretical psychologist Ken Wilber (b. 1949) has discussed, re-interpreted and synthesized various views on spiritual development as well as systems thinking and has provided input for the New Age movement, comparative religion, developmental psychology, and world philosophy. In this article we will discuss the relationship between systems thinking and spirituality and will assess Ken Wilber’s contribution to their conceptualization.
40

Aponte, Harry J. "Spirituality." Journal of Family Psychotherapy 13, no. 1-2 (January 2002): 13–27. http://dx.doi.org/10.1300/j085v13n01_02.

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41

Coffey, Adam D. "Spirituality." Journal of Family Psychotherapy 13, no. 1-2 (January 2002): 29–52. http://dx.doi.org/10.1300/j085v13n01_03.

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42

Schouborg, Gary. "Paths to spirituality." Humanistic Psychologist 27, no. 3 (1999): 369–72. http://dx.doi.org/10.1080/08873267.1999.9986915.

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43

BEGALINOVA, Kalimash, Madina ASHILOVA, and Alibek BEGALINOV. "Features of Spiritual and Moral Teaching of Nizami Gyanjevi." Turkology 108, no. 4 (December 30, 2021): 77–89. http://dx.doi.org/10.47526/2021-4/2664-3162.05.

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The article reveals the ethical aspect inherent in the teachings of Nizami Ganjavi. The role and place of the great Azerbaijani poet and thinker in the history of world spirituality are considered. The authors analyze the originality, uniqueness of the poetic creativity of Nizami, who called each person to spiritual and moral self-improvement. He argued that the most important component of a person's being is his soul, which is the bearer of the highest moral qualities - friendship, love, humanity, etc. The main hero of his works is the people, artisans. All the poet's sympathies are on their side. On the example of his poem "Khamsa", such moral categories as good, cruelty, evil, happiness, the meaning of life, etc. are explored. Important importance is given to revealing the personality of the poet-thinker Nizami as a humanist, a subtle psychologist, a great connoisseur of the human soul. It is shown that morality plays the main line in the formation of a person, his spirituality. This is evidenced by the numerous works of Nizami Ganjavi, in which the man of labor, the true bearer of the spirituality and culture of the people, is glorified. It also touches upon other ethical problems set forth in the works of the great thinker. In general, the teachings of Nizami Ganjavi affirm truly humanistic moral principles in society.
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Tułowiecki, Dariusz, and Anna Czyżkowska. "Życie rodzinne jako forma doświadczenia religijnego." Warszawskie Studia Teologiczne 36, no. 2 (December 31, 2023): 256–74. http://dx.doi.org/10.30439/wst.2023.2.13.

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Religious experience is an extremely important aspect of sociological and psychological research on religiosity. Psychologist William James laid the foundations for the research activities by analysing his own experiences and those of other emotionally hypersensitive people. Observation of one's "self" in this context allowed for the adoption of a way of defining religious experience and separating it from the category of religious feelings. Nowadays, a number of changes are taking place in the field of religiousness. Not only is social reality "separated" from religion, but also spirituality is defined on the boundary or beyond the categories of the Other or the sacred. Transcendence, spirituality, the reality "beyond" are increasingly seen in encounters with unusual cultural, ecological, virtual or recreational realities. The space of experience considered religious and serving as a component of new spirituality might be a forest, a sport activity, a city, a library, or a historic space. The following article is an attempt to reflect on whether family relations can be accepted, defined and researched today as a form of religious experience. If family life is experienced as contact with a reality that goes beyond everyday life, a reality "above"; if it gives meaning to human actions and constitutes a cognitive category; if it is a space of deep personal involvement, it seems that it can be treated and examined in terms of religious experience.
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Fridayanti, Fridayanti. "RELIGIUSITAS, SPIRITUALITAS DALAM KAJIAN PSIKOLOGI DAN URGENSI PERUMUSAN RELIGIUSITAS ISLAM." Psympathic : Jurnal Ilmiah Psikologi 2, no. 2 (February 5, 2016): 199–208. http://dx.doi.org/10.15575/psy.v2i2.460.

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The debate about the religiosity definition is still going on until now. The religion psychologist have not a consensus yet about the religiosity definitiont. It impacted in doubt about the use of the existing religiosity scale. Some attempts in explaining religiosity from the Islamic perspective has been done by some psychologists from the Islamic world. This article attempts to explain the cause of lacking consensus regarding the notion of religiosity through study on conception of religiosity in the West’s understanding, as well as efforts that have been made by the Islamic world in making the formulation regarding concept of the Islamic thought and traditions including criticisms and suggestions for further development of the notion religiosity to be used in the Muslim community.
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José Monteiro da Costa, Marcelo. "THE MULTIDISCIPLINARY LOOK AT THE ONCOLOGICAL PATIENT." Health and Society 3, no. 02 (May 5, 2023): 277–315. http://dx.doi.org/10.51249/hs.v3i02.1297.

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A multidisciplinary approach, which includes other professionals in the health area, not only the doctor, but also: the nurse, the psychologist, social worker, the religious agent ... With this look, provides a comprehensive development to the cancer patient, and in special, with palliative care, spirituality and bioethics. For the construction of this monographic work, some authors were researched, each showing their point of view. It is a multidisciplinary study, a knowledge and a holistic practice on several approaches: philosophical, anthropological, ethical, bioethical, cultural, social, psychological, theological, oncológico and among other knowledge. Having this broader look, the oncological psychologist (or any other health professional) does not tend to fall in the reductionisms in the treatment with the cancer. The objective is to point the multidisciplinary look, having a better resolution and integration in the therapy. The present research has its own characteristics of a bibliographic study, reports of experience of authors and manuals, that debate about the subject. Some articles of the period 2006 - 2022 were searched, which show subjects related to the subject.
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Thoresen, Carl E. "Spirituality and Health." Journal of Health Psychology 4, no. 3 (May 1999): 291–300. http://dx.doi.org/10.1177/135910539900400314.

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48

Faiver, Christopher M., and Eugene M. O'brien. "Spirituality and Counseling." American Journal of Pastoral Counseling 7, no. 4 (September 6, 2004): 25–49. http://dx.doi.org/10.1300/j062v07n04_03.

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49

Maaske, Jon. "Spirituality and mindfulness." Psychoanalytic Psychology 19, no. 4 (2002): 777–81. http://dx.doi.org/10.1037/0736-9735.19.4.777.

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50

Kapur, R. L. "Spirituality and Psychiatry." Indian Journal of Psychological Medicine 28, no. 2 (July 2006): 8–11. http://dx.doi.org/10.1177/0975156420060203.

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